J,JeK(£^^-^ 


^   /^/^. 


■'S 


DISCOURSES 


ON 


BAPTISM. 


YYL. 


Water  Baptism, 
John's  Baptism, 
Christian  Baptism, 
Believer's  Baptism, 
Infant  Baptism, 
Believing  Parents 


AND  THEIR  CHIL- 
DREN IN  Covenant 
WITH  God, 
Being  Buried  with 
Chjrist  in  Baptism 
Illustrated. 


TO  WHICH   IS  ANNEXED 


MRS.  JACKSON'S  CONFESSION. 


BOSTON: 

PRINTED  BY  DAVID  CARLISLE, 

No,  5,  Court  Street. 

If06. 


THE 


UNIVERSALITY  AND  PERPETUITY 


OF    THE 


OBLIGATION  UPON  CHRISTIANS 


OBSERVE    THE    RITE    OF 


BAPTISM  WITH  WATER; 


OR, 


WATER  BAPTISM  A  STANDING  ORDINANCE 


OF    TH1 


GOSPEL. 


S    E    R    Ml  O    1^^ 


ACTS,  X.  47. 


Can  any  man  forbid  water,  that  these, 
should  not  be  baptized,  v/ho  have  re- 
ceived  the  koly  gliost  as  well  as  we  i 

1  HOUGH  the  religion  of  the  gofpel 
IS  a  pure  and  fpiritual  fervice,  not  incumbered  v/ith 
ceremonies,  yet  being  adapted  to  the  nature  of 
man,  it  does  not  wholly  omit  pofitive  duties.  It 
enjoins  two  fimple,  eafy,  and  exprelTive  rites,  as 
figns  and  means  of  moral  goodncfs  and  vital  piety  ; 
viz.  baptifm  and  the  Lord's  fupper.  Baptifm  with, 
water  has  been  almost  luiiverfally  by  chriflians  be- 
lieved to  have  been  appointed  by  the  author  of  the 
difpenfation  as  a  standing  ordinance.  The  apos- 
tles evidently  adminiftered  it  to  converts,  JevvifK 
and  Gentile,  in  token  of  their  admiiTicn  into  the 
number  of  Chrift's  followers,  and  as  a  public  ac-^ 
knowledgment  of  the  admitted  perfons,  that  they 
were  his  difciples,  and  owned  him  for  their  Lord 


[     4     ] 

and  Mafter.  There  is  reafon  to  fuppofe,  that  this 
rite  was  uniformly  obferved  by  all  profeflbrs  of 
chriftianity,  in  the  age  immediately  fiicceeding  the 
apoflles,  and  therefore  had  the  fanftion  of  both 
apoftolic  inftruftions  and  pra^ice.  It  is  believed 
that  the  early  hiftory  of  the  church  does  not  point 
to  a  time  when  it  was  confidered  as  a  novelty,  or 
when  the  propriety  and  necefTity  of  the  ordinance 
were  called  in  queflion. 

The  nature  and  defign  of  this  fjrvice  have  been 
varioufiy  explained,  and  without  doubt  grofsly  mif- 
taken  and  perverted  in  fubfequent  periods.  In  our 
times,  not  only  the  mode  and  fubjvcls,  but  even  the 
obligation  and  ufe  of  the  ordinance,  have  become 
matters  of  difpute  with  fome,  who  name  the  name 
of  Chrift.  There  are  thofe  who  contend  againft 
forms  with  a  precife  formality  j  and  there  are  oth- 
ers who  feem  to  think  pofitive  duties  of  no  value, 
becaufe  moral  duties  are  fuperior ;  and  fome  have 
probably  been  led  to  difparage  rites  altogether, 
from  difguft  at  the  abufes  attending  them. 

Different  fefts  in  modern  times  have  maintained 
that  baptifm  with  v/ater  was  not  commanded  by 
Chrift  ;  and  that  though  it  was  adminiftered  by  the 
apoftles  and  firft  mdnifters  of  the  church,  yet  they 
did  not  confider  it  as  a  gofpel,  ordinance,  but  as  a 
ceremony  to  be  ufed  or  negleded  according  to 
their  difcretion.  Hence  they  have  inferred,  that  if 
baptifm  be  lawful,  yet  it  is  not  required.  One  fed: 
profefs  to  account  it  a  Jewifli  carnal  "ordinance, 
which  is  abolifhed.  Another  talk  of  there  being 
but  one  chriftian  baptifm,  that  of  the  Holy  Ghoft 
and  of  fire,  at  the  fame  time  admitting  that  if  any 
wifh  for  water  baptifm,  either  by  fprinkling  or  im- 


L    5    J^ 

merfion,  for  themfelves  or  their  infants,  they  iiiay 
be  gratified.  In  the  following  difcourfe  we  drdll 
attempt  to  Ihow  that  baptifm  with  water  is  ajiand" 
ing  ordinance  of  the  go/pel  All  unbaptized  perfons 
fhculd  be  baptized  in  teilimony  of  their  fiiith,  en- 
gagements, and  privileges  as  chriftians.  The  quef- 
tion  of  the  riglit  of  children  to  this  rite,  and  of  the 
mode  of  adminiilering  it,  is 'not  now  to  be  confid- 
ered.  The  text  has  refpecl  to  a  fentiment  of  thofe 
who  decry  the  rite  in  qucfllon,  viz.  that  baptifm 
by  the  fp'irit  is  all  which  is  meant  by  baptifm  in  the 
New  Teilament.  From  this  paflage  it  appears,  that 
though  the  defcent  of  the  fpirit,  or  fpiritual  bap- 
tifm had  preceded,  yet  the  appftle  Peter  alleges 
this  as  a  reafon  for  baptizing  with  water  after- 
wards. 

1.  The  firft  clafs  of  argument  in  fupport  of  the 
univ.erfal  and  perpetual  obligation  of  this  pradice- 
is  derived  from  Chrift's  commiflion  to  his  apoflleso 
"  Go  ye  therefore  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father  and  of  the  Son 
and  of  the  Holy  Ghofl,  teaching  them  to  obferve 
all  things  whatfoever  I  have  commanded  yoUo 
And  lo  !  I  am  with  you  always  even  unto  the  end 
of  the  world." 

Here  we  fay  is  the  inftitution  of  water  baptifm 
by  Jefus  Chrifi: ;  a  general  account  of  its  ^neaning 
and  defign  ;  and  a  flrong  intimation  of  its  perpet- 
ual obligation.  Here  our  Lord  exprefsly  appoints 
that  water  fhall  in  a  folemn  manner  be  applied  to^ 
believers.  The  apoflles  are  not  only  to  teach  or  .^ 
difcipkj  but  to  baptize  %  and  to  baptize  in  the  paf*- 

*  Matthew,  xxviii.  1 9j  2Qi 

A2L 


[      6'     J 

fage  under  confideration,  mull  niean  to  make  aa 
application  of  water.  Though  water  is  not  ex- 
prefsly  mentioned  in  the  commiilion,  there  is  not 
the  lead  realbn  to  doubt  that  it  was  intended. 
Words  are  always  to  be  taken  in  their  literal,  prop- 
er, common,  and  obvious  fignliication,  unlefs  they 
be  otherwife  explained,  or  unlefs  feme  good  reafon 
appear  for  underftanding  them  otherwife.  Now 
it  is  certain  that  the  literal,  proper,  common,  and 
obvious  fignification  of  baptifm  is  a  wetting,  bath- 
ing, or  afperfing  wdth  w^ater.  There  is  no  necelli- 
ty,  there  is  no  ground  for  affixing  a  different 
meaning  to  it  in  the  pafTage  before  us.  It  w^ould 
be  contrary  to  all  the  approved  rules  of  interpreta- 
tion— it  would  confound  the  meaning  of  language, 
and  render  it  ufelefs  to  any  purpofe  of  inftrudion. 
Where  baptifm  is  ufed  with  relation  to  the  defcent 
of  the  Holy  Spirit,  it  is  ufed  in  a  figurative  fenfe, 
and  the  Holy  Spirit  is  exprefsiy  mentioned.  That 
the  apoflles  nmfi  have  underllood  Chrift  in  his 
commiffion  to  intend  water  baptifm,  may  be  infer- 
red froin  the  received  and  general  fenfe  of  the 
word  ;  and  from  the  circumftance,  that  during  the 
whole  tenii  of  his  perfonal  miniftry,  they  had  prac- 
tifed  baptifm  wuth  water.*  That  they  did  under- 
ftand  him  to  intend  this  baptifm  is  evident  from 
their  fubfequent  conduft  ;  for  in  purfuance  of  his 
commands,  they  proceeded  to  baptize  all  their  con- 
verts. This  commiffion,  therefore,  contains  an  in- 
jundion  of  the  Author  and  Finifher  of  our  faith, 
delivered  to  his  firft  ambaffadors,  to  apply  water  to 
the  fubjed  in  admitting  him  into  the  number  of 
chriftiansp  and  implies  the  obligation  of  thofe  who 

♦  John,  iii.  %2,    iv.  1,  2,  3, 


r  7  J 

heard  the  gofpel,  not  only  to  believe  it,  but  to  tef- 
tify  their  belief  by  fubmitting  to  this  application. 
What  is  faid  thus  Tar  may  be  allowed,  and  yet  the 
perpetuity  of  the  rite  be  denied.  To  fhow  that  it 
was  not  to  be  a  cuftom  peculiar  to  the  apoftolic 
age,  we  may  draw  arguments  from  the  character 
of  Chrifl  as  a  divine  teacher  of  the  world,  from 
the  nature  and  ufe  of  the  ad:  to  be  done,  and  from 
the  very  language  of  the  commiflion  to  the  apoftles. 
Is  there  not  ground  for  the  following  remarks  ? 
"  Jefus  Chrift  was  fent  of  God  to  promulgate  a  di- 
vine difpenfation  of  religion  to  mankind,  to  deliver 
dodrines  of  univerfal  concern,  to  enjoin  laws  of 
univerfal  obligation.  All  his  injunctions  muff  be 
underftood  to  be  univerfal ly  binding,  unlefs  he 
himfelf  fee  fit  in  fome  way  to  limit  them,  or  fome- 
what  in  the  nature  of  the  things  or  circumftances 
of  the  injundion  limits  them.  This  general  prin- 
ciple is  true,  not  only  of  his  moral  precepts,  but  of 
other  precepts,  pecuHar  to  himfelf  and  his  religion. 
Thus,  for  inftance,  the  diredions  and  promifes, 
which  he  delivered  concerning  offering  prayers  to 
God  in  the  name  of  Chrifl,  though  addrelled  di- 
redly  to  his  immediate  followers,  v;ithout  any  ex- 
prefs  mention  made  of  his  future  difciples,  yet  have 
been  underftood  by  all  chriftians  as  obligatory  on 
themfelves,  and  a  fufficient  foundation  for  their 
pradice."  Were  nothing  faid  by  Chrift,  intima- 
ting that  not  only  his  immediate  ambafiadors,  but 
all  his  minifters  in  all  future  times  fhould  adminif- 
ter  baptifm  to  believers ;  and  that  all  believers  in 
fucceeding  ages  fhould  afk  and  receive  it,  it  would 
ftill  be  our  duty  to  inquire  whether  any  thing  in 
the  nature  or  circumftances  of  the  injundion,  con- 


C      8      ] 

fined  it  to  the  perfons,  to  whom  it  v/as  firft:  deliv* 
ered.  Now  the  reafons  on  which  baptifm  is  found- 
ed are  common  to  all  ages. 

This  ordinance  was  dire£i:ed  to  be  given  and  re- 
cieved  in  or  into  the  name  of  the  Father  and  of  the 
Son  and  of  the  Holy  Ghofl,  and  in  the  name  of 
Jefus  Chrift  ;  i.  e.  in  token  and  acknowledgment 
of  our  relation  to  them,  and  their  relation  to  us  ^ 
and  particularly  as  a  fign  that  we  look  upon  our- 
felves  as  the  difciples  of  Jefus  Chrift,  obliged  to 
hearken  to  his  dotlrine,  to  follow  his  inftrudtionsy 
and  to  obey  his  commandments  ;  and  that  we  de- 
fire  to  have  an  interefl  in  his  mediation.  The 
words  of  Chrift's  commiflion  to  his  apoflles  repre- 
fent  baptifm  &s  a  folemn  initiation  into  the  chrif- 
tian  profeffion  ;  and  all  its  engagements  and  privi- 
leges. Other  pallages  teach  that  it  typifies  in  a 
particular  manner  the  neceflity  of  moral  purity  and 
righteoufnefs.  *  ''  Chrifl:  gave  himfelf  for  the 
church,  that  be  7night  fandify  and  cleanfe  it  with  the. 
wajhing  of  water  by  the  wajdJ*^  Thefe  are  moral 
ufes  of  the  ceremony  not  confined  to  any  age  of  the 
church.  As  all  perfons  of  all  times  are  interefted 
to  pay  due  regards  to  the  Father,  Son,  and  Holy 
Ghofl  \  and  to  exercife  the  faith,  and  truft,  to 
make  the  refolutions  and  vows  that  belong  to  chrif- 
tians,  fo  are  they  alike  interefted  in  a  rite  which 
exprelTes  thefe  a^s  and  difpofitions. — Hence  be- 
eaufe  the  words  of  the  commiiTion  do  not  limit  the 
duration  of  the  obfervance  of  baptifm  ;  and  there  is 
nothing  in  its  nature,  or  the  circumftances  of  the 
times  to  limit  it,  we  have  reafon  to  think  it  intend?- 
ed  to  be  perpetuaL 

*  Rom.  vi.  3,  4.     i  Peter,  lii.  21.    Ephef.  v,  26. 


[     9     ] 

On  the  other  hand,  the  words  flrongly  intimate 
that  it  fhould  be  continued.  They  enjoin  upon 
thofe  to  whom  they  are  addrefled  two  a£ts,  that  of 
teaching  or  making  difciples,  and  that  of  baptizing. 
They  contain  an  encouragement  to  thefe  fervices, 
which  is  the  promife  of  the  prefence  of  the  Re- 
deemer to  the  end  of  the  world.  The  duration  of 
the  duties  is  to  be  fuppofed  coeval  with  the  dura- 
tion of  the  promife.  This  conflru^lion  is  confirm- 
ed  by  the  very  general  terms  of  the  direftion  in 
Mark,  xvi.  15,  16.  "  And  he  faid  unto  them,  Go 
ye  into  all  the  world,  and  preach  the  gofpel  to  ev- 
ery creature.  He  that  believeth  and  is  baptized, 
fhall  be  faved  ;  but  he  that  believeth  not  Ihall  be 
damned."  We  cannot  think  that  baptifm  would 
be  mentioned  in  fuch  a  connection,  as  an  ad  necef- 
fary  to  "exprefs  and  accompany  faith,  unlefs  it  were 
*''  important,  and  required  to  be  obferved  by  all  be- 
lievers. 

2.  The  praftice  of  baptifm  with  water  by  the 
apoftles,  during  the  Lord's  perfonal  miniftry,  af- 
fords arguments  in  favour  of  the  ordinance  in  quef- 
tion,  John,  iii.  S2.  After  thefe  things  came  Jefus 
and  his  difeiples  into  the  land  of  Judea,  and  there 
he  tarried  with  them  and  baptized,  iv.  1,  2,  3. 
When  therefore  the  Lord  knew  how  the  Pharifees 
had  heard  that  Jefus  made  and  baptized  more  dif- 
ciples than  John  ;  though  Jefus  himfelf  baptized 
c  not,  but  his  difciples,  he  left  Judea  and  departed 
*  again  into  Galilee.  Chrifl  is  faid  to  do  what  the 
apoflles  did,  becaufe  they  a£ted  by  his  diredlion. 
Had  our  Lord  no  defign  in  this  ?  It  muft  proba- 
bly have  been  intended  to  be  introductory  to  chrif- 
tian  baptifm. 


C    10   1 

3.  Another  proof  is  taken  from  John,  iii.  5. 
compared  with  verfe  26  of  the  fame  chapter. 
"  Jefus  anfwered,  verily,  verily,  I  fay  unto  thee,  ex- 
cept a  man  be  born  of  water  and  of  the  fpirit,  he 
cannot  enter  into  the  kingdom  of  heaven."  As  if 
he  had  faid  to  the  Jewifh  ruler,  "  you  mufl  have 
new  principles  and  a  new  character,  and  in  token 
of  your  converfion  be  baptized  with  water,  in  or- 
der to  become  a  regular  member  of  my  kingdom.'* 
In  the  fame  chapter,  v.  26,  it  appears  that  they  who 
received  Jefus  as  the  Saviour  were  baptized. 

4.  The  do6tnne  of  this  difcourfe  is  confirmed 
by  thofe  numerous  palfages  which  diredly  or 
impliedly  fpeak  of  baptifm  by  water,  as  a 
(landing  ordinance  in  the  fpiritual  religion  of 
Jefus  Chriil,  according  to  apoflolic  practice. 
Rom.  vi.  4.  We  are  buried  with  him  by  baptifm, 
Ephe.  iv.  5.  One  baptifm.  Col.  ii.  12.  Buried 
with  him  in  baptifm,  Heb.  vi.  2.  Doflrine  of  bap' 
fifms,  1  Pet.  iii.  21.  Baptifm  doth  now  fave  us. 
Ads,  ii.  33.  Be  baptized  every  one  of  you.  Every 
ONE  OF  YOU.  4lfl  verfe.  They  that  gladly  received 
bis  word  zvere  baptized,  viii.  12.  They  were  bap- 
tized both  men  and  women.  No  distinction  of 
SEX  AS  IN  circumcision.  13th  verfe,  Simon  be- 
lieved and  was  baptized,  1 6th  verfe^  Only  they  were- 
baptized  in  ihe  name  of  Jefus,  SSth  verfe.  Here  is 
water ^  what  doth  hinder  to  be  baptized  ?  38th  verfe. 
And  he  baptir^ed  him^  i  x . .  8 .  Sa ul  r eceived fight ^  a nd 
arofe  and  was  baptized,  a,  47.|  Can  any  forbid 
that  thefejhoidd  not  be  baptized?  ^th  verfe.  Peter 
commanded  them  to  be  baptized.  Commanded. 
xvi.  15.  Lydia  was  baptized  and  her  houfehdd, 
?tZ^  verfe.  The  Jailor  was  baptized^  he  and  all  his. 


firaightway,     xviii.  8.     Many  of  the  Corinthians  he^ 
Iteved,  and  were    baptized.     xix.^S,    And  when 
they  heard  this ^  they  were  baptized,    xxli.  }6.  Arife 
,   and  be  baptized^  andwajh  away  thy  fins,     Rom.  vi. 
8.     Were  baptized  into  Jefus.     1  Cor.  i.  1 6.     Ibap- 
tized  the  houjehold  of  Stephc^^Ms,  x.  ii.     And  were 
all  baptized  unto  Mofes    in  *ihe   cloud,  xv.   29.   Elfe 
whatfhall  they  do,    that  are  baptized  for  the  dead? 
Gal.  111.  27.     As  many^  as  have  been  baptized,    Thefe 
are  fome  of  the  principal  places  in  the  New-Tef- 
tament,  where  baptifm  and  baptize  are  ufed  :  and 
they  ail  mean  the  ordinance  of  water  baptifm 
or  allude  to  the  ufeofit,  as  z  flanding  ordinance. 
Other  palTages,  which  do  not  affert,  plainly  allude 
to  water   baptifm.     Tit.  iii.  \S,     «  Not  by  works 
^  of  righteoufnefs,  which  we  have  done,  but  accord- 
mg  to  his  mercy,  he  faved  us  by  the  wafliing  (or 
lover)  of  regeneration  and  renewing  of  the  Holy 
Ghoft.-     Rom.  6.  4.  «  We  are  buried  with  him 
by  baptifm."     The  apoftle  has  this  exhortation  to 
chrifhans,     «  Having  our  hearts  fprinkled  from  an 
evil  confcience,  and  our  bodies  wafhed  with  pure 
water,  let  us  hold  faft  the  profeflion  of  our  faith 
without  wavering." 

5.  The  apoftles  were  unanimous  in  adminif- 
tenng  baptifm  as  an  appointment  of  their  Lord  and 
mafter  after  he  had  afcended.  They  baptized  all 
their  converts  without  one  exception,  that  we  canfind 
on  facred  record.  Ads,  ii.  38.  ii.  1 .  They  positive- 
ly commanded  their  converts  to  receive  the  ordi- 
nance Aas,  X.  48.  "  And  he  commanded  them 
to  be  baptized  in  the  name  of  the  Lord  Jefus."  Is 
t  reafonable  to  fuppofe  that  all  the  apostles  in  all 
5arts  of  the  world,  among  Jews  and  Gentiles,  in  all 


[  12  : 

*  Trlfent  of  the  church  from  the  earlieft  pe- 
•  :^    f    Samtv    through  fourteen  centuries,  m 

T  h°lf  5  thTSh  tandLy  of  ^.ater  bapt  fm  :s 
tbebehet  ot  tne  ngiu  ^lu         ;  j 

m»y  as  »"   Pf»»tf„  i°  „„  S  promife  to 

mention  of  water.     Ibe  f^fwer  is,  u  ^^^ 

fon  to  conclude  that  any  '^f  ^Jf^oC  Sp^t,  we 
not  the  figurative  bapt  fm  of  the  my     v  .^ 


E    i^    3 

Spirit  isjntended,  unlefs  it  be  exprefsly  fo  termed. 
Chrift,  not  the  apoflles  baptized  with  the  Holy 
Spirit,  and  being  baptized  is  alfo  diftinguifhed  from 
receiving  the  Holy  Spirit. 

It  has  been  faid  that  though  the  apoflles  did 
baptize  with  water,  this  was  not  done  in  purfuance 
of  Chrift's  commifTion.  Paul  faid  that  Chrift  fent 
him  not  to  baptize,  but  to  preach  the  gofpel,  and 
he  was  thankful  that  he  baptized  fo  few.  John's 
baptifm,  it  is  pretended,  had  not  ceafed,  and  when 
the  apoflles  adminiflered  the  rite,  they  either  con- 
fidered  it  as  John's  baptifm,  or  did  it  in  compliance 
with  the  prejudices  and  wifhes  of  the  people,  who 
were  attached  to  fuch  an  ordinance.  To  thefe  ob« 
jedions  it  is  replied, 

1.  It  is  not  corred  to  fay  the  apoflles  did  not 
profefs  in  adminiflering  this  rite,  to  do  it  by  vir- 
tue of  Chrifl's  authority.  If  the '  contrary  does 
not  appear,  it  is  our  duty  to  prefume  that  they  had 
fuch  authority ;  but  their  baptifms  were  adminiftered 
in  the  name  of  Jefus  Chrifl.  One  of  the  obvious 
and  acknowledged  fenfes  of  the  phrafe,  ading  in 
the  name  of  Chrift^  is  adling  by  his  direftion,  as  his 
meffenger,  according  to  the  rules  and  fpirit  of  his 
religipn. 

2.  Paul  is  fpeaking  not  of  his  mifTion  generally 
as  an  apoflle,  but  of  his  being  fent  to  Corinth.  His 
faying  that  this  was  not  to  baptize  but  to  preach  the 
gofpel,  is  not  to  be  taken  abfolutely,  but  compara- 
tively. Examples  of  fuch  phrafeology  in  the  fcrip- 
Jtures  are  frequent.  See  Jeremiah,  vii.  22.  Hofea, 
vi.  6.  Matth.  ix.  13.  John  vi.  27.  Preaching  was 
his  principal  bufmefs,  and  he  rejoiced  that  he  had 
baptized  no  more,  not  becaufe  he  was  not  author* 

1^ 


[  1*  ] 

ized,  but  becaufe  in  their  divided  ftate,  and  their 
wicked  and  foolifh  contefts  about  different  teachers, 
this  people  might  fay  he  "  baptized  iii  his  own 
name,"    as  the  head  of  a  party. 

3.  As  to  John's  baptifin,  Paul  thought  that  thofe, 
who  had  received  it,  ought  yet  to  be  baptized  in 
the  name  of  Chrift.  Ads,  xix.  The  apollles  ad- 
miniftered  no  other  baptifm  than  that  which  Chrift 
inflituted. 

4c  To  fuppofe  that  the  apoftles  baptized  with- 
out any  warrant,  in  compliance  with  the  prejudices 
•and  inchnations  of  the  Jews,  is  to  fuppofe  fome- 
iiung  again  (I  fcripiure  and  reafon,  for  it  appears 
continually  in  this  hiilory,  ■  that  they  did  baptize  in 
the  name  of  J  ejus  Chrijt^  by  his  authority  and  war- 
rant. Moreover,  the  moft  exprefs  inftances  of 
water  baptifm,  mentioned  in  fcripture,  were  of 
Gentiles  who  had  not  been  accuftomed  to  the 
"water  baptifms  praftifed  among  the  Jews,  and  had 
no  previous  biafles  or  partialities  upQU  the  fubjed. 
When  the  Jews  were  baptized  on  the  day  of  Pen- 
tecoil,  it  was  not  done  in  condefcenfion  to  their 
defxres,  but  in  confequence  of  the  exhortation  of 
Peter.  The  fame  may  be  obferve^  of  the  Gentiles, 
who  were  baptized  at  the  houfe  of  Cornelius. 

Other  objedions  againft  the  perpetuity  of  this 
rite  are  taken  from  our  Lord's  wafliing  the  difci- 
ples'  feet  and  direding  them  to  do  it  to  each  other, 
from  Paul's  circumcifmg  Timothy,  St.  James  di- 
recting that  the  fick  be  anointed  with  oil — and  the 
decrees  of  the  firfl  apoflolic  council  at  Jerufalem. 

In  r^fped  to  the  iirft  circumftance,  it  was  an  ex- 
ample not  of  a  particular  act  to  be  performed,  but 
of  a  fpirit  and  temper  to  be  exercifed  and  difpla)'^d 


[  15^  J 

by  all.  Could  it  be  fhown  that  walliing  one  an- 
other's feet,  of  which  Chrift  gave  an  example  and 
command  to  his  apoftles,  would  be  as  ufeful  in  ail 
ages  and  places  as  it  was  then  in  Judea,  that  it  was. 
underftood  in  a  (Iricl  and  hteral  fenie,  and  prac- 
tifed  immediately  and  conflantly  by  them  and  their 
fuccelfors,  and  delivered  to  the  church  as  a  com- 
n-.and,  v/e  might  think  ourfelves  obliged  to  regard 
wafhing  one  another's  feet  as  a  iiated  duly  of  our 
rehgion. 

Paul's  circumcifmg  Timotliy  was  dictated  by  a 
reafon  peculiar  to  the  times.  The  ordlruince  of 
circumcifion  was  not  then  ckcUircd  to.  be  aboLih.">d  ; 
and  Timothy,  born  of  a  Jew^  might  well  fubmit  to 
the  rite,  in  order  to  aid  his  rc'C-ption  with  t!;e 
Jews.  The  anointing  the  fxk  in  the  name  of  the 
Lord  was  an  appointment  for  their  rjiiraczdous  cure. 
But  the  age  of  miracles  has  palled  away.  The  ^V- 
cree  of  the  famous  apoftolic  council  at  Jerufalem 
was  adapted  to  the  cafe  and  circumflances  of  the 
Gentiles  at  the  time,  excepting  one  article  of  a 
moral  nature. 

Let  us  make  an  improvement  of  the  doctrine 
here  mentioned. 

Our  firft  duty  is  to  direct  our  ferious  attention 
to  the  defigns  and  ufes  of  this  ordiiiance.  It  has 
been  affirmed  to  be  a  vain  and  unprofitable  obferv-^ 
ance.  Did  Jefus  Chrifl  impofe  on  his  church  a 
ufelefs  and  abfurd  rite  ?  It  is  inftruclive  and  bene- 
ficial, as  It  teaches  us  our  finfulnefs,  our  need  of  re- 
newal— as  it  brings  to  our  view  the  objefts  of  our 
faith,  love,  fear,  and  hope  ;  and  as  it  implies  our 
engagements  and  vows  to  "live  the  lives  we  live  ia 
the  flefh  by  the  faith  of  the  Son  of  God.''     Let  us 


jarn  to  confider  this  appointment  with  refpe£t  and 
gratitude  ;  for  it  teaches  us  by  a  ftriking  fign  fonie 
of  the  mofl  important  dodrines,  truths,  and  duties 
of  our  religion. 

^  2.  Who  are  the  proper  fubjeds  of  this  baptifm, 
will  be  a  matter  of  inquiry  in  another  place.  Gen- 
erally it  is  to  be  received  by  all  who  confefs  that 
Jefus  is  the  Chrifl ;  who  avow  belief  in  his  reli- 
gion, and  give  credible  evidence  of  fmcerity  in  their 
profeffion,  that  they  are  the  real  difciples  of  Chrift. 
Such  perfons  may  enjoy  the  rite  for  themfelves  and 
their  infant  feed. 

3.  With  regard  to  the  mode  of  adminiftering 
the  ordinance  of  baptifm.  It  is  the  application  of 
water  in  the  name  of  the  Father  and  of  the  Son 
and  of  the  Holy  Ghoft,  or  in  compliance  with  the 
command  of  Chrift.  This  is  elTential  to  chriftian 
baptifm,  which  being  once  performed  is  not  to  be 
repeated  to  fatisfy  the  millaken  notions  of  baptized 
perfons.* 

*  Some  perfcns  who  have  once  received  baptifm  have 
exprefTed  a  wiih  to  receive  it  again  and  been  urgent  in  their 
application.  'I'here  is  nothing  in  the  nature  of  the  ordi- 
nance or  the  terms  in  which  it  is  piefcribed,  favourable  to 
the  opinion  that  baptifm  is  ever  to  be  repeated.  It  is  a 
form  of  initiation  into  Chrift's  church,  though  vicious 
members  are  to  be  caft  out  of  the  church,  there  is  no  inti- 
mation given  in  the  fcriptures  that  when  fo  admitted  they 
are  to  be  baptized  again,  2  Cor.  ii.  68.  Baptifm  is  an 
outward  fign  o£  being  in  covenant  with  God  ;  a  token  of 
obligation  on  the  perfons  who  have  received  it  to  fulfil  the 
conditions  of  this  covenant  and  to  obey  the  whole  law  of 
God,  when  it  is  once  performed  according  to  the  prefcribed 
rules  all  its  outward  effects  take  place,  baptifm  is  good  and 
is  not  to  be  renev/ed . 

*'  One  of  the  ends  of  baptifm,  obferves  Dr.  Burnet,  is 
that  we  are  all  baptized  into  one  body,  we  are  made  members  one 


en: 

4.  Would  we  prove  ourfelves  the  true  difciples 
of  Chrift,  let  us  feel  and  teftify  an  unfhaken  at- 
tachment to  all  divine  inflitutions.  We  fhould  ef- 
teem  them.  We  fhould  love  them.  We  fhould 
conflantly  and  diligently  attend  upon  them.  Ordi- 
nances are  the  helps  to  falvation,  provided  by  a 
wife  and  gracious  God.  Their  appointment  dif- 
plays  his  love  and  grace,  his  goodnefs  and  patience, 
his  wifdom  and  condefcenfion.  Let  our  eye  be  to 
God,  to  blefs  and  fanctify  to  us  all  the  means  of 
religion,  which  he  has  ordained. 

of  another y  1  Cor.  xii.  13.  We  are  admitted  to  the  foclety 
ofchiiftians,  and  to  all  the  rights  and  privileges  of  that 
body,  which  is  the  church.  And  in  order  to  this,  the  out- 
ward adlion  of  baptifm  when  regularly  gone  about  is  fuf- 
ficient ;  a  fecond  end  of  baptifm  is  internal  and  fpiritual,  it 
reprefents  regeneration,  Tit.  iii.  5.  our  being  dead  to  fin, 
and  buried  with  Chrift  and  our  being  r'lfen  and  quickened 
with  him  and  made  al'iiie  to  God,  Rom.  vi.  Col.  ii.  It  is  a 
juft  and  natural  diftindion  to  fay  that  the  outward  effefts  of 
baptifm  follow  it  as  outwardly  perform-ed  ;  but  that  the 
inward  effeds  of  it  follow  upon  the  inward  aAs.  This 
difference  is  to  be  obferved  between  inward  a6^s  and  out- 
ward aftions,  that  when  the  outward  action  is  rightly  per- 
formed, the  baptifm  mull  be  confidered  good  j  and  not  to 
be  renev;ed,  but  if  any  one  has  been  wanting  in  the  inward 
aAs,  thofe  may  and  muft  be  afterwards  renewed  or  exerted 
and  the  want  made  up  by  repentance  and  obedience." 

It  may  be  proper  to  fubjoin  the  following  remarks,  "  as 
to  the  nceejfity  of  baptifm,  fome  feem  to  have  laid  too  great 
a  ftrefs  upon  it,  as  if  it  were  abfolutely  neceffary  in  order  to 
falvation,  grounding  their  argument  chiefly  on  John  iii.  5. 
Mark  xvi.  16.  Neverthelefs  it  will  be  readily  allowed  that 
for  any  to  abftain  from  baptifm,  when  he  knows  or  has 
fufficient  means  to  know  that  it  is  an  inftitution  of  Chrift, 
and  that  it  is  the  will  of  Chrift  that  he  fhould  fubjefl  himfelf 
to  it,  in  fuch  an  aft  of  difobedience  to  his  authority,  as  is 
inconfiftent  with  true  faith." 

Doddridge  Lee,  page  372,  vol.  2. 


[      18     ] 

5.  It  is  the  duty  of  all  people  to  be  qualified  to 
enjoy  the  ordinance  of  baptifm.  All  parents  fhould 
fee  that  they  lofe  no  time,  to  enjoy  it  for  themfelves, 
if  unbaptized,  and  for  their  children.  What  is  re- 
quired of  you,  dear  friends,  is  to  feek  and  know 
God;  to  defire,  to  know, and  do  your  chrillian  duty; 
and  to  honour  your  Maker  and  Redeemer  in  the  ap- 
pointed ways.  Give  yaurfelves  no  reft,  till  you 
have  obtained  reafonabie  evidence  that  you  are 
meet  for  gofpel  ordinances.  It  is  a  mournful 
thought,  that  fo  many  live  in  the  total  negled  of 
this  edifying  and  holy  facrament  of  baptifm.  Ei- 
ther'they  do  not  feek  to  knov/  the  will  of  God,  or 
knowing,  they  difregard  it.  Unbaptized  children ! 
Unbaptized  parents  ]  Unbaptized  youth  !  Do  not 
contemn  or  poftpone  a  compliance  with  your  chrif- 
tian  obligations.  Behold  now  is  the  accepted 
time  ;  now  is  the  day  of  falvation.  Today  if  ye 
will  hear  his  voice ;  there  may  be  no  morrow  for 
you  ;  no  more  time — no  more  feafons  of  grace. 

6.  From  what  hath  been  faid,  let  all  who 
have  enjoyed  the  ordinance  of  baptifm,  feel  the 
facred  bonds  thereof,  and  feek  divine  grace  to 
enable  them  to  live  up  to  their  baptifmal  vows. 
Let  parents  who  have  come  forward  and  had 
baptifm  for  their  Children,  and  have  devotejd  them, 
therein,  to  God,  to  be  his,  and  for  him,  bring  them 
up  in  the  ways  of  Religion — teach  them  to  pray — 
and  pray  with,  and  for  them  in  their  houfes  : — in- 
strud:  and  govern  them  for  God — fet  a  pious  ex- 
ample before  them — and  teach  them  their  baptif- 
mal dedication — the  meaning  and  import  of  it,  as 
above  explained,  and  as  a  peculiar  privilege  binding 
them  to  be  the  Lord's. — And  let  fuch  parents,  far- 


C     19     ] 

ther  examine  their  own  hearts  and  ways,  and  fee  if 
they  gave  up  their  Children,  in  the  baptifmal  dedi- 
cation, in  outward  appearance  only,  or  in  sincerity 
and  in  truth,  hoping  and  trulfting  in  God's  mercy 
and  truth  for  them. — And  let  parents  who  never 
prepared  themselves  to  bring  their  Children  to  God 
in  baptifm,  when  they  look  on  their  dear  infant 
flock,  feel  a  deep  fenfe  of  their  fm,  in  the  negle£l 
of  their  duty  to  them  :  and  fo  pity.^  and  fo  love 
them,  as  to  come  forward,  and  give  them  up  to 
God  in  baptifm. — and  let  unhaptized  youth  realize 
their  duty,  and  never  give  themfelves  rest,  till  they 
have  dedicated  themselves  to  God,  in  his  covenant 
and  baptifmal  inftitutioii,  to  be  his  in  life,  his  in 
death,  and  his  for  ever. 


AMEN. 


N.  B.  T/je  foregoing  difcoiirfe  is  chiefly  derived 
from  two  Sermons  of  Nathan  Perkins^  D,  jD.  eri- 
titled^  "  Baptifm  by  water  7iot  a  piece  of  fupcrflition  ; 
hut  appointed  by  Jefus  Chrift^^  and  a  Difcoiirfe  on 
the  Divine  Infiitution  of  Water  Baptifm^  by  Moses 
Hemmenwat^  D,  D. 


THt 


NATURE  AND  DESIGN 


OF 


JOHN'S    BAPTISM, 


ILLUSTRATED 


IN   TWO 


SERMONS. 

BY  JOHN  CRANE,  D,  D. 

FasTOH  of  TUS  CoNGREOATIONAL  CaVRCa  in  NORTUBRIVttS. 


B 


«r 


SERMON    L 


ACTS,  XVIIL  25. 
Knowing  only  the  baptism  of  John. 

1  HIS  was  faid  of  the  eloquent  Apol- 
Jos,  who  was  one  of  the  greateft  teachers  in  the 
fchool  of  John  the  Baptift.  This  mode  of  expref- 
fion  imports  his  imperfed  acquaintance  with  the 
dodrines  and  inftitutions  of  the  gofpel.  It  places 
him  back,  in  a  time  when  lefs  per  fed  notions  of 
chriftianity  prevailed.  He  needed  more  inftruc* 
tion,  in  order  to  be  completely  furnifhed  for  preach- 
ing the  gofpel.  When,  therefore,  Aquila  and 
Prifcilla  perceived  his  ignorance,  "  they  took  him 
unto  them,  and  expounded  unto  him  the  way  of 
God  more  perfedly."  ApoUos  then  knew  only 
the  dodrine  and  baptifm  of  John.  ?Ience  we  con- 
clude, that  John's  baptifm  belonged  to  a  difpenfa- 
tion  lefs  perfed  than  the  chriftian  difpenfation. 

The  principal  inquiry  is,  what  was  the  defign  of 
John's  baptifm  r  Are  we  to  confider  it  a  chriftian 
ordinance,  or  a  Jewifli  rite  ?  Shall  we  place  it  un- 
der the  gofpel,  or  the  legal  difpenfation  ?  In  order 
to  take  a  proper  view  of  the  fubjed,  it  muft  be  ob- 
ferved,  that  the  difciples  of  Chrill,  under  his  di- 


C     8     ] 

region,  adminlftered  baptifm.  I  now  propofe  t# 
confider  John's  baptifm,  and  the  baptifm  ufed  by 
the  difciples  of  our  Lord. 

It  will  firft  be  made  to  appear,  that  John's  bap-^ 
tifm,  and  that  of  the  difciples  under  our  Lord's  di- 
redion,  were  defigned  to  anfwer  the  fame  purpofe. 
In  doing  this,  let  us  pay  particular  attention  to  the 
character  and  preaching  of  John,  and  alfo  to  the 
preaching  of  the  difciples,  who  were  fent  out  to^ 
preach  during  our  Lord's  miniftry.  The  charac- 
ter given  of  John,  in  the  prophets,  is  that  of  a  fore- 
runner of  Chrift.  It  was  foretold,  that  John  fhould 
be  fent  to  prepare  the  way  of  Chrifl.  Ifaiah,  xl.  3, 
"  The  voice  of  him  that  crieth  in  the  wildernefs, 
prepare  ye  the  way  of  the  Lord,  make  ftraight  in 
the  deferta  high  way  for  our  God."  When  John 
came,  the  firfl  words  which  he  uttered,  were,  "  Re- 
pent ye  :  for  the  kingdom  of  Heaven  is  at  hand.'* 
The  principal  defign  of  John's  preaching  was  to 
give  notice  of  the  immediate  approach  of  the  Mef- 
fiah  'y  to  inform  the  Jewifh  nation,  that  Chrifl  was 
at  hand,  and  to  prepare  the  people  to  receive  him. 
Such  was  the  great  Redeemer,  and  fuch  was  his 
divine  miflion,  that  a  forerunner  was  neceffary  to 
proclaim  his  immediate  approach.  This  informa- 
tion was  fuitable  to  prepare  the  people  to  receive 
him.  Luke,  i.  76,  77,  "  And  thou,  child,  (John) 
fhalt  be  called  the  prophet  of  the  higheft  :  for  thou 
fhalt  go  before  the  face  of  the  Lord  to  prepare  his 
ways  ;  to  give  knowledge  of  falvation  unto  his 
people  by  the  remiilion  of  their  fms." 

John's  preaching  was  chiefly  defigned  to  pre- 
pare the  Jewifh  nation  for  the  reception  of  Chrift. 
The  twelve  and  the  feventy  difciples  were  fent 
forth   upon   a   fimilar  errand.       The   directions 


[9     ] 

which  our  Lord  gave  the  twelve  difciples  are  found 
in  Matthew,  x.  5,  6,  7,  "  Thefe  twelve  Jefus  fent 
forth,  and  commanded  them,  faying,  go  not  into 
the  way  of  the  Gentiles,  and  into  any  city  of  the 
Samaritans  enter  ye  not :  but  go  rather  to  the  lofl 
iheep  of  the  houfe  of  Krael.  And  as  ye  go,  preach, 
faying,  the  kingdom  of  Heaven  is  at  hand."  The 
commifTion,  which  our  Lord  gave  to  the  feventy 
difciples  is  found  in  Luke,  x.  1 — 1 1,  "  After  thele 
things  the  Lord  appointed  other  feventy  alfo,  and 
fent  them  two  and  two  before  his  face  into  every 
city  and  place  whither  he  himfelf  would  come.** 
And  among  other  things,  which  he  gave  in  charge 
to  them,  he  diredled  them  to  fay,  "  The  kingdom 
of  God  is  come  nigh  unto  you.*' 

The  particular  directions  which  our  Lord  gave 
to  the  feventy  difciples  clearly  difcover  the  princi- 
pal defign  of  their  miflion.  They  were  fent,  two 
and  two,  before  the  face  of  Chrift,  into  every  city 
and  place  which  he  intended  to  vifit.  They  were 
required  to  go  before  the  Saviour,  and  give  notice 
of  his  coming,  that  all  the  people  might  be  in  rea- 
dinefs  to  receive  him.  This  was  the  object  con- 
templated in  John's  preaching.  The  fame  may  be 
faid  of  the  preaching  of  the  twelve  difciples.  Chrift 
faid  to  them,  Matthew,  x.  23,  "  But  when  they 
perfecute  you  in  this  city,  flee  ye  into  another  ;  for 
verily  I  fay  unto  you,  ye  (hall  not  have  gone  over 
the  cities  of  Ifrael,  till  the  Son  of  man  be  come.'* 
The  language  of  Chrift  to  his  difciples,  on  this  oc-^ 
cafion,  was  this  ;  when  you  preach  in  one  city, 
and  they  begin  to  periecute  you,  do  not  ftay  to 
contend  with  them,  but  flee  to  another  place  ;  for 
your  time  is  fliort  to  make  me  fufficiently  knowa 
to  the  cities  of  Ifrael. 

B2 


.      C      10     ] 

John,  and  the  difciples  of  our  Lord,  were  employ- 
ed in  giving  information  to  the  Jewifh  nation,  that 
Chrifl  was  at  hand,  and  would  foon  ered  the  Gof- 
pel  kingdom,  John  proclaimed  a  MefTiah  about  to 
come.  The  difciples  of  Chrift  proclaimed  a  Mef- 
fiah  already  come,  who  would  foon  appear  among 
the  people.  John  publifhed  his  melfage  and  ceaf- 
ed.  At,  or  near  the  clofe  of  John's  miniftry,  the 
difciples  began  their  miffion.  The  preaching  of 
John  and  that  of  the  difciples  united  in  one  defign^ 
The  conclufion  is,  that  as  John  and  the  difciples 
were  fent  out  for  like  purpofes,  fo  John's  baptifm 
and  that  of  the  difciples  were  ufed  for  the  fame 
end. 

Nothing,  perhaps,  exhibits  more  fully  the  im* 
portant  mimon  of  our  Lord  than  the  preparations 
made  for  liis  reception.  John  was  fent  to  give  no* 
tice  of  his  coming,  and  introduce  him  to  his  pub- 
lic miniftry.  The  twelve  and  the  feventy  difciples 
were  commiflioned  to  go  forth,  two  and  two,  and 
communicate  the  interefling  tidings,  that  the  Mef- 
fiah  had  come,  and  would  foon  make  his  appear- 
ance, in  the  cities  of  Ifrael. 

As,  therefore,  the  preaching  of  John  and  that  of 
the  difciples  united  in  defign,  it  is  highly  probable, 
that  John's  baptifm  and  that  which  the  difciplea 
ufed,  in  the  time  of  our  Lord's  miniftry,  were  de- 
ligned  to  anfwer  the  fame  purpofe,  or  rather  were 
the  fame  kind  of  baptifm. 

The  principal  inquiry  yet  remains ;  is  John's 
baptifm  to  be  placed  under  the  Chriftian,  or  Jew- 
ilh  difpenfatidn  ?  Before  I  proceed  to  examine 
this  queftion,  let  me  confider  the  inftance  of  John's 
baptizing  Chrift.  While  John  was  baptizing  the 
Jews,  Jefus  came  to  liim  and  prefented  himfeff  for. 


C    II    J' 

baptifin.  Matthew,  iii.  13,  14,  15,  "  Thencometli 
Jefus  from  Galilee  to  Jordan  unto  John,  to  be 
baptized  of  him  :  but  John  forbad  him,  faying,  I 
have  need  to  be  baptized  of  thee,  and  comefl  thou 
to  me  ?  And  Jefus  anfwering  faid  unto  him,  fuffer 
it  to  be  fo  now  ;  for  thus  it  becometh  us  to  fulfil 
all  righteoufnefs.     Then  he  fuffered  him.'* 

It  feems  that  when  Jefus  offered  to  be  baptized 
by  John,  John  would  have  modeilly  declined  that 
honour,  faying  unto  Jefus,  I  have  need  rather  to  be 
baptized  by  you,  than  you  to  be  baptized  by  me, 
that  is,  in  other  words,  you  are  by  much  the  greater 
perfon.  I  can  baptize  with  water  only  ;  but  you 
ihall  baptize  your  difciples  with  the  Holy  Ghoft, 
I  have  fms  to  repent  of,  and  be  cleanfed  from  j 
whereas  you  are  entirely  without  fin,  and  confe- 
quently  you  can  have  no  need  of  the  baptifm  of  re- 
pentance for  the  remiilion  of  fins.  For  thefe  and 
the  like  reafons,  the  honour  feems  too  high  for  me» 
Unto  John  Jefus  replied,  "  Suffer  it  to  be  fo  now.'* 
I  did  not  come  to  defire  baptifm  of  you  without  a 
divine  direction.  I  acknowledge  what  you  allege 
is,  in  general,  true.  I  am  your  fuperior,  and  am 
without  fm  ;  but  it  is  my  Father's  good  pleafure^ 
that  as  Aaron,  the  high  prieft,  was  confecrated  by 
the  prophet  Mofes,  fo  I  fhould,  in  this  manner,  and 
by  you,  as  an  extraordinary  prophet,  be  introduced 
to  my  miniflry  as  Mefliah.  Whatever  I  know  to 
be  the  will  of  my  Father,  I  am  ready  to  perform  ; 
,  and  fo  ought  you  to  be  ready  to  do  alfo.  For  thus 
it  becometh  us  to  fulfil  all  righteoufnefs  ;  that  is, 
not  to  comply  with  every  moral  duty  only,  but 
every  pofitive  inflitution  alfo,  or  every  appoint- 
ment of  God.  Then  John  fubmitted,  and  confent- 
«d  to  do  what  Jefus  defired  of  him. 


[      12     1 

If  it  fliould  be  objected,  that  the  baptifm  of  John 
was  the  baptifm  of  repentance  for  the  remiffion  of 
fins,  and  that  as  Jefus  had  never  committed  any 
fin,  he  could  have  no  occafion  for  the  baptifm  of 
repentance,  nor  for  the  remiffion  of  fins.  Why 
then  did  Jefus  go  and  defire  the  baptifm  of  John  ? 
or  why  did  he  not  acquiefce,  when  John  would 
have  declined  baptizing  him  ?  In  anfwer  to  this 
objedion  it  might  be  replied,  that  the  fame  divine 
inflitution  may,  to  perfons  in  ditferent  circumflan- 
ces,  anfwer  different  ends  and  purpofes.  Here  let 
it  be  carefully  obferved, 

1.  That  the  baptifm  of  Chrifl  by  John  was  not 
deligned  to  manifeft  his  repentance.  When  John 
adminiftered  baptifm  to  the  Jews,  their  baptifm 
fignified  repentance.  "  I  indeed  baptize  you  with 
water  unto  repentance.''  Take  away  the  idea  of 
repentance,  and  you  take  away  the  principal,  if  not 
the  only  defign  of  John's  baptifm,  when  the  Jews 
were  the  fubjeds  of  it.  But  no  repentance  was 
intended  to  be  manifefted  in  the  baptifm  of  Chrifl 
by  John.  For  Chrifl;  was  not  a  fmner.  Hebrews, 
vii.  26,  "  Who  is  holy,  harmlefs,  undefiled,  fepa- 
rate  from  finners," — 1  Peter,  ii.  22,  "  Who  did 
no  fin,  neither  was  guile  found  in  his  mouth." 

When  Chrift  offered  up  his  life  a  facrifice,  he 
was  without  fin.  Hebrews  ix.  14,  "  Who  through 
the  eternal  Spirit  offered  himfelf  without  fpot  to 
God."  Baptifm  then  was  not  applied  to  Chrift,  for 
the  fame  purpofe  for  which  it  was  applied  to  the 
people  of  Ifrael.  In  them  it  fignified  their  repen- 
tance.    In  Chrift  it  fignified  no  repentance, 

2.  Neither  did  Chrift  receive  baptifm  from 
John,  as  a  token  of  his  being  wafhed  from  fin. 
Baptifm,  under  the  gofpel  difpenfation,  is  expreffive 


C     13     ] 

of  a  man's  being  cleanfed  from  fin.  So  it  is  un- 
derflood  in  the  words  of  Ananias  to  Paul,  Ads,  xx. 
16,  "  Arife  and  be  baptized,  and  wafh  away  thy 
fms."  But  it  is  certain,  that  Chrifl  did  not  receive 
baptifm  for  this  purpofe.  He  could  not  ;  for  he 
had  no  fin  to  wafh  away.  He,  who  was  pure, 
could  not  be  wafhed  from  fin  ;  nor  was  it  poffible 
that  he  fhould  receive  a  token  of  being  wafhed 
from  fin.  The  baptifm  of  Chrifl  by  John  was  ufed 
for  a  different  purpofe,  than  baptifm  was  intended 
to  exprefs,  when  either  Jews  under  the  legal,  or 
believers  under  the  gofpel  difpenfation  were  the 
fubjeds  of  it. 

S.  Neither  did  Chrifl  fubmit  to  be  baptized  by 
John,  as  an  exanvple  to  the  Jewifh  nation,  or  be- 
lievers among  the  Gentiles.  Chrifl  was  a  great 
and  fhining  example  to  the  Jewifh  nation,  in  all'his 
adions  which  are  imitable.  He  is  an  example  to 
all  believers,  in  all  ages  of  the  world,  as  far  as  his 
praftice  was  defigned  for  imitation.  But  in  the  in- 
flance  of  his  fubmitting  to  be  baptized  by  John,  he 
was  not  a  pattern  for  the  people  of  Ifrael  to  follow  j 
nor  is  his  baptifm  by  John  an  example  of  imitation 
to  believers  under  the  gofpel.  Had  Chrifl  defign- 
ed that  his  baptifm  by  John  fhould  have  been  an 
example  of  imitation  to  the  Jews,  he  would  prob- 
ably have  fubmitted  to  it  at  a  much  earlier  period 
than  he  did.  John  had  almofl  finifhed  his  minif- 
try,  when  our  Lord  was  baptized.  John  had  bap- 
tized almofl  all  the  people,  who  received  his  bap- 
tifm at  all,  before  Jefus  came  to  him  to  be  baptized. 
Jefus  was  among  the  lafl,  who  received  baptifm  by 
John.  Luke,  iii.  21,  "  Now  when  all  the  people 
were  baptized,  it  came  to  pafs,  that  Jefus  alfo  being 
baptized,  and  praying,  the  heaven  was  openedJ* 


C   14   3 

Chrift  did  not  defign  to  lead  the  Jewifh  nation 
down  the  banks  of  Jordan,  in  imitation  of  his  bap* 
tifm  ;  for  he  came  to  John  too  late,  to  fuppofe  that 
he  meant  his  baptifm  as  an  example  to  the  Jews. 
The  greater  part  of  the  people,  who  fubmitted  to 
John's  baptifm,  had  been  baptized  before  Chrift 
came  to  John. 

Neither  could  Chrift,  in  his  baptifm  by  John, 
mean  to  be  followed  by  believers,  in  gofpel  times. 
For  his  baptifm  did  not  import  the  fame  thing,  nor 
was  it  ufed  for  the  fame  purpofe,  for  which  bap- 
tifm is  ufed  by  chriftians.  If  the  mode  of  admin- 
iftration  was  the  fame  in  John's  time,  as  it  was  af- 
terwards, it  was  defigned  for  different  purpofes  in 
Chrift,  from  what  it  was  in  chriftians  ;  and  there- 
fore it  became  virtually  another,  and  a  different 
rite. 

No  man  can  fubmit  to  chriftian  baptifm,  in  imita- 
tion of  Chrift's  baptifm  by  John,  if  regard  be  had  ta 
the  things  fignified  by  Chrift's  baptifm.  For  no 
inftance  of  baptifm  among  men,  can  in  any  cafe 
mean  the  fame  thing,  which  Chrift's  baptifm 
meant.  There  being  nothing  fignified  in  Chrift's 
baptifm,  which  is  fignified  in  chriftian  baptifm. 
Therefore  following  Chrift,  in  his  baptifm,  is  totally 
without  foundation. 

4.  Chrift's  baptifm  by  John  was  a  conformity 
to  fome  law,  which  had  refpedt  to  that  occafion 
only.  When  Jefus  came  to  John,  he  faid  to  him. 
Suffer  it  to  be  fo  now  ;  for  thus  it  becometh  us  to 
fulfil  all  righteoufnefs.  Fulfilling  of  righteoufnefs 
muft  have  refpe£l  to  feme  law  already  in.exiftence. 
And  Chrift,  in  fubmitting  to  be  baptized  by  John, 
fulfilled  righteoufnefs,  or  conformed  to  fome  di- 
vine rule.     But  the  righteoufnefs,  which  was  per- 


I  J5  ] 

formed,  in  Chrift's  baptifm  by  John,  had  refpeft  to 
what  paifed  between  John  and  Chrifl  at  that  time. 
It  was  confined  to  that  occafion.  Whether  this 
righteoufnefs  is  iraitable  by  men  will  be  determin- 
ed, when  it  is  conlidered  what  divine  rule  was 
brought  into  ufe  in  the  baptifm  of  Chrift  by  John. 
Therefore, 

5.  Chrift's  baptifm  by  John  mufl  be  confideredl 
as  his  obedience  to  divine  appointment,  in  refpeft 
to  the  inauguration  of  the  priefthood.  To  obey  a 
pofitive,  or  inflrumental  precept,  is  fulfilling  right- 
eoufnefs,  no  lefs  than  obeying  a  moral  command. 
It  was  the  fpecial  command  of  God,  that  Aaronr 
and  his  fons  fhould  be  confecrated  to  office,  by 
wafiiing  with  water,  or  baptifm.  Exodus,  xxix.  4^ 
"  And  Aaron  and  his  fons  thou  fhalt  bring  unto 
the  door  of  the  tabernacle  of  the  congregation,  and 
fhalt  wafh  them  with  water."  See  alfa  Exodus, 
XXX.  18,  19,  20,  21,  concerning  the  mode  of  walh- 
ing.  The  hands  and  the  feet  were  to  be  wafhed 
with  water.  Mofes,  an  extraordinary  prophet,  by 
God's  diredion  was  defignated  to  perform  the  in- 
augural fervices  at  Aaron's  confecration.  John,  an 
extraordinary  prophet,  was  by  divine  authority  de- 
fignated to  introduce  Jefus  to  his  miniftry,  by  bap- 
tizing him.  Jefus  had  now  arrived  to  that  period 
of  life,  at  which  the  priefts,  under  the  legal  difpen- 
fation,  might  be  confecrated  to  the  fervice  of  the 
fanduary.  It  was  the  command  of  God,  that  no 
prieft,  under  the  law,  fhould  enter  on  his  public 
miniftry  till  he  was^thirty  years  old.  Numbers,  iv, 
23,  "  From  thirty  years  old  and  upward  until  fifty 
years  old  fhalt  thou  number  them  ;  all  that  enter  in 
to  perform  the  fervice,  to  do  the  work  in  the  taber- 
nacle of  the  congregation,'*     Jefus  was  now  quail- 


[     16     ] 

lied  for  the  prlcfthood,  in  refpecl  to  his  age.  Luke, 
iii,  23,  *'  And  Jefus  himfelf  began  to  be  about  thir- 
ty years  of  age."  This  was  faid  of  him,  at  the 
time  when  he  received  baptifm  from  John.  And 
here  feveral  confiderations  deferve  attention  upon 
this  fubje£l.  I  fhall  mention  to  you  the  refemblance 
between  Mofes  and  John  j  the  transferring  of  the 
priefthood  ;  the  vifible  confecration  of  Chrift,  and 
the  frequent  allufions  to  the  ancient  inaugurations 
of  prophets,  priefts,  and  kings. 

1.  There  is  a  refemblance  between  Mofes  and 
John.  Mofes  and  John  were  both  of  the  fame  fam- 
ily, the  tribe  of  Levi.  Mofes,  the  greatefl  prophet 
that  then  had  ever  arifen,  introduced  Aaron  to  the 
priefthood.  John,  as  great  as  Mofes,  introduced 
Chrift  to  his  public  miniftry.  Mofes  was  not  wafh- 
ed  himfelf ;  but  at  the  command  of  God  he  wafh- 
ed  Aaron.  So  we  have  no  account,  that  John  was 
baptized  ;  but  he  was  fent  of  God  to  baptize 
Chrift.  Mofes  refigned  his,  ofHce  to  Joihua.  So 
John  refigned  to  Chrift.  Mofes  foon  died,  after 
he  had  given  up  his  office  to  Jofhua.  So  John  foon 
died,  after  he  had  baptized  Chrift,  and  introduced 
him  to  his  public  miniftry.  Mofes  pointed  out 
Chrift.  So  did  John.  Mofes  prepared  the  way 
for  Aaron's  introdudion  to  office.  So  John  pre- 
pared the  way  of  Chrift,  and  invefted  him  with  his 
,office.  Between  Mofes  and  John  there  is  a  fimi- 
larity.  Mofes  was  a  fpecial  agent  appointed  of 
God  to  bring  forward  the  legal  eftablifliment. 
John  was  a  fpecial  agent  appointed  of  God  to  ad- 
minifter  baptifm  to;  Chrift,  at  his  introdudion  to 
his  public  miniftry. 

2.  The  priefthood  was  regularly  transferred 
from  the  order  of  Aaron  to  Chrift,  ia  his  baptifm. 


C     17     ] 

No  man,  under  the  law,  might  take  the  office  of 
prleft,  unlefs  he  was  regularly  called  of  God.  ^  And 
Chrift  jdid  not  take  this  office  upon  him  without 
the  command  of  God.  Hebrews,  v.  4,  5,  10, 
*'  And  no  man  taketh  this  honour  unto  himfelf, 
but  he  that  is  called  of  God,  as  was  Aaron.  So 
alfo  Chrifl  glorified  not  himfelf  to  be  made  an  high 
priefl  ;  but  he  that  faid  unto  him,  Thou  art  mv 
Son,  to  day  have  I  "begotten  thee.  Called  of  God 
an  high  prieft,  after  the  order  of  Melchifedec."  A 
modern  author  has  this  obfervation  upon  the  fub- 
jed,  "  Chrifl:  did  not  ufurp  the  prieflhood,  or  take 
it  upon  himfelf  at  random,  without  rule  and  or- 
der."* 

Chrift  abaiifiied  in  his  death,  the  order  of  Aaron, 
?.nd  was  invefted  with  the  priefthood  of  a  higher 
order.  Hebrews,  vi^  20,  "  Even  Jefus  made  an 
high  prieft  for  ever  after  the  order  of  Melchifedec." 
It  is  undeniable,  that  the  priefthood  was  changed 
from  the  order  of  Aaron  to  a  higher  order.  He- 
brews, vii.  12,  "  For  the  priefthood  being  changed,^* 
This  change  in  the  priefthood  was  completed  at  the 
death  of  Chrift.  The  baptifm  of  Chrift  by  John 
was  the  inaugural  rite,  by  which  he  was  regularly 
introduced  to  his  prieftly  office,  or  rather  publicly 
and  openly  declared  to  be  the  true  Meffiah. 

Though  Chrift  received  an  unchangeable  prieft- 
hood, yet  theLevitical  priefthood  was  not  abolifhed, 
nor  ^/as  a  change  made  in  the  law,  until  the  death 
of  Chrift.  The  Jewifh  ritual  remained  till  Chrift 
offered  a  better  facrifice,  than  could  be  offered  un- 
der the  legal  difpenfation.  Hebrews,  x.  12,  "  But 
this  man,  after  he  liad  offered  one  facrifice  for  (ins, 
for  ever  fat  down  on  the  right  hand  of  God." 

*  Chaplin,  page  97. 


[    ISO 

3.  The  baptifm  of  Chrift  by  John  may  be  con- 
fidered  as  neceffary  to  his  vifible  confecration  to 
office.  Had  not  Chrifl  entered  upon  his  public 
niiniftry,  in  fuch  a  manner,  as  to  fhew  that  he  was 
the  true  MefTiah ;  had  he  not  been  confecrated  ac- 
cording to  divine  appointment,  the  Jews  would  not 
have  been  cenfurabie  in  rejeding  him.  Chrifl  en- 
tered upon  his  public  office  in  a  regular  manner, 
and  according  to  divine  rule.  John  was  defigna- 
ted,  as  the  proper  officer  to  adminifler  baptifm 
to  him,  and  his  baptifm,  with  its  attending  circum- 
ilances,  was  his  vifible  confecration  to  office.  Here 
then  you  fee  the  principal  defign  of  Chrifl*s  bap- 
tifm by  John.  It  was  the  rite,  which  denoted  his 
confecration  to  the  high  office  to  which  he  was 
introduced.  Hebrews,  vii.  28,  "  For  the  law  mak- 1 
eth  men  high  priefls,  which  have  infirmity  ;  but 
the  word  of  the  oath,  which  was  fmce  the  law, 
maketh  the  Son,  who  is  confecrated  for  evermore." 

4.  The  frequent  allufions  to  the  ancient  inau- 
gurations of  prophets,  priefls,  and  kings,  juflify  us 
in  confidering  the  baptifm  of  Chrifl,  as  the  intro- 
ductory ceremony  to  his  offxe  as  Meffiah.  Allu- 
fions to  ancient  ufages  and  ceremonies  are  frequent 

n  the  New  Teflament. 

It  cannot  be  doubted  that  the  number  of  the 
spoftles  was  twelve,  in  allufion  to  the  number  of 
the  twelve  tribes  of  Ifrael.  It  is  probable,  that 
feventy  other  difciples  were  fent  out  after  the  apof- 
tles,  in  allufion  to  the  number  of  the  Jewifh  fanhe- 
drim.  In  the  epiflle  to  the  Hebrews,  Jefus  is  rep; 
refented  as  the  chriflian  lawgiver,  in  allufion  to 
Mofes,  and  the  chriflian  high  priefl,  in  ailufion  to 
Aaron  ;  and  preferred  to  both  of  them,  being  called 
an  high  prieft  for  ever,  ^fter  the  order  of  Melchif- 


I 


C     19     I 

edec.  And  elfewhere  Jefus  is  called  the  great  higfi 
prieft  of  our  profelTion.  I  fliall  here  give  you  my 
fentiments  in  the  words  of  a  learned  writer.*" 
"  The  two  things  with  which  our  Lord  was  baptiz- 
ed, were  water  and  the  holy  Spirit.  Let  it  be  fur- 
ther obferved,  that  the  Jewifli  high  prieft,  and  the 
other  priefts  of  that  nation,  were  initiated  into  their 
facred  office  by  baptifm,  or  being  waflied  with  wa- 
ter. See  Exodus,  xxix.  4,  Leviticus,  viii.  (5,  7y 
and  their  anointed  with  oil,  which  was  poured  up- 
on the  high  prieft's  head.  Exodus,  xxix.  7,  Le- 
viticus, viii.  12,  and  xvi.  32 ;  to  which  there  is  a- 
fine  allufion,  Pfalm,  xxxiii.  2.  Our  Lord,  as  has 
been  abundantly  obferved,  is  a  high  prieft  of  a  high- 
er order  than  that  of  the  family  of  Aaron.-  And 
after  he  had  been  baptized,  or  waflied  with  water  ^ 
he  was  anointed  with  the  facred  undionof  the  holy 
Spirit,  that  oil  oi  gladnefs  above  his  fellows.  For  he 
received  the  Spirit,  in  a  more  honourable  manner, 
and  in  greater  plenty,  than  any  of  the  prophets^ 
They  had  it  in  a  limited  degree,  but  Jefus  without 
meafure.  If  we  confider  him  as  the  great  prophet 
of  the  church,  then  we  may  remember,  that  he  was 
initiated  into  that  high  and  facred  office  by  baptifm 
and  the  holy  Spirit." 

At  his  baptifm  he  was  endued  with  the  power  of 
working  miracles.  Thus  qualified,  he  began  his 
miniftry.  It  had  been  prophefied  of  him,  many 
ages  before,  Ifaiah,  Ixi.  1,  2,  where  the  prophet 
introduced  the  Meffiah,  as  fpeaking  and  faying  con- 
cerning himfelfj  "  The  Spirit  of  the  Lord  God  i& 
upon  me,  becaufe  the  Lord  hath  anointed  me  to 
preach  good  tidings  unto  the  meek.'*  This  very 
paflage  our  Lord  read  in  the  fynagogue  at  Caper- 

*  Dr.  Benfoc's  Life  of  Chrifl 


C      20     ] 

naum,  and  declared  it  to  be  a  prophefy  concerning 
himfelf,  which  was  then  adually  fulfilled,  Luke,  iv. 
16.  In  allufion  to  that,  he  is  called,  Adts.  iv.  27, 
God's  holy  Son,  or  fervant,  whom  he  anointed. 
The  word  PvIelTiah  in  Hebrew,  and  Chrill  in  Greek, 
figniiies  the  anointed.  And  chriflians,  who  in  the 
apoftolic  age  had  fo  generally  miraculous  gifts  of 
the  Spirit,  are  faid  alfo,  2  Corinthians,  i.  21,  to  be 
anointed  of  God.  And  in  John,  to  have  had  an 
unftion  from  the  Holy  One. 

Kings  alfo  ufed  to  be  inaugurated,  by  being  an- 
ointed with  oil.  Thus  God  expreffed  himfelf  con- 
cerning David,  the  progenitor  of  the  Mefliah, 
Pfaim,  Ixxxix.  20,  "  I  have  found  David  my.  fer- 
vant ;  with  my  holy  oil  have  I  anointed  him." 
And  our  bleiTed  Lord,  who  was  fet  upon  the  throne 
cf  David,  and  who  was  adually  king  of  this  fpirit- 
ual  kingdom,  was  anointed  at  his  baptifm  with  the 
holy  Spirit,  that  oil  of  gladnefs  above  his  fellows. 
So  that,  in  whichfoever  oT  his  offices  we  view  the 
bleiTed  Jefus,  whether  as  prophet,  prieft,  or  king, 
the  baptifm  with  the  holy  Spirit  was  highly  proper, 
to  initiate  him  into  his  high,  facred,  and  diftinguifti- 
ed  miniftry. 

Taking  into  confideration  the  numerous  allu- 
fions  to  the  ancient  ceremonies,  at  the  inauguration 
of  prophets,  priefts,  and  kings,  it  is  natural  to  con- 
clude, that  the  baptifm  of  Jefns  by  John  was  his 
regular  introduction  to  his  office,  as  the  Meffiah. 
It  was  fulfilling  righteoufnefs,  in  relation  to  the  law, 
for  confecrating  men  to  the  prieflly  office.  It  was 
a  praftical  conformity  to  divine  directions,  for  in- 
troducing men  to  the  priefthood.  Chrift  was  "  A 
miniiler  of  the  fanduary,  and  of  the  true  taberna- 
cle, which  the  Lord  pitched,  and  not  man.'* 


S  jB  R  M  O  N    IL 


ACTS,  XVIII.  25. 
Knowing  only  the  Baptism  of  John*. 

1  HE  inquiry,  refpecling  the  baptifin  of 
Chrift  by  John,  being  finifhed,  it  now  remains  to 
eonfider  John's  bap lifm,  and  that  ufed  by  the  difci- 
ples  under  our  Lord's  miniflry.  And  here  I  fhall 
be  underftood  to  fpeak  of  John's  baptifm,  when  ad* 
minillered  to  the  Jewiih  nation,  including  the  bap- 
tifm of  the  difciples  under  the  direction  of  Chrift. 
"  Though  Jefus  himfelf  baptized  not,"  yet  his  dif-^ 
eiples,  for  a  time,  did  baptize.  The  main  queftioa 
now  to  be  decided,  is,  whether  Jbhn's  baptifm  is  to 
be  placed  under  the  chriftian,  or  legal  difpenfation.. 
In  other  words,was  John's  baptifm chriftian  baptifm? 
I  anfwer,  it  was  not.  The  following  reafons  are 
now  offered  to  prove,  that  John's  baptifin  was  not 
chriftian  baptifm. 

1.  The  ends  propofed  by  John^s  baptifm  were 
different'  from  thofe  of  New  Tef lament  baptifm-. 
The  principal  defign  of  Joha's  baptifm  was  to  mani- 
feft,  or  point  out  Chrift  to  the  Jewifh  nation.— 
John  i.  31.  "And  I  knew  him  not;  but  that  he 
fhould  be  made  manifeft  to  Ilrael,  therefore  am  I 
come  baptizing  with  water."  But  New  Teftameat 
C2 


[     22     ] 

baptifm  is  deSgned  for  other  purpofes.  Believers 
are  faid  to  be  baptized  into  the  death  of  Chrifl. 
Romans,  vi.  3  "  Know  ye  not,  that  fo  many  of  us  as 
.  were  baptized  into  Jefus  Chrifl,  were  baptized  into 
his  death  ?''  John's  baptifm  could  not  be  ufed  for 
this  purpofe.     For  Chrifl  was  not  crucified. 

2.  John's  whole  miniflry  mufl  be  placed  un- 
der the  legal  difpenfation.  John  was  a  prophet,  but 
he  lived  and  died  under  the  legal  difpenfation. — 
John  the  Baptifl  was  a  minifler  of  the  Jewifli,  not 
the  chriftian  church.  Luke,  vii.  28,  "  For  verily 
I  fay  unto  you,  amongthofe  that  are  born  of  women 
there  is  not  a  greater  prophet  than  John  the  Bap- 
tifl :  but  he  that  is  leafl  in  the  kingdom  of  God  is 
greater  than  he."  Thefe  words  evidently  fuppofe 
that  John's  miniflry  pertained  to  the  legal  difpenfa- 
tion. They  make  John  one  of  the  greatefl  proph- 
ets, who  had  ever  appeared  under  the  Mofaic  eftab- 
lifliment ;  but  they  make  him  inferior  to  the  leaft 
in  the  gofpel  kingdom. 

As  John  was  the  lafl  prophet  under  the  Jewifh 
difpenfation,  he  lived,  as  it  were,  in  fight  of  gofpel 
times,  and  therefore  was  the  greatefl  prophet  that 
had  arifen  ;  but  compared  with  the  gofpel  flate,  he 
was  inferior  to  the  leafl  in  the  gofpel  kingdom. 

Chrifl,  therefore,  places  John*s  miniflry  under 
(he  Mofaic  economy.  John  feemed  to  confider 
himfelf  and  his  miniflry  in  this  light,  when  he  fpoke 
of  himfelf  and  of  Chrifl.  John,  ii.  30,  "  He  mufl 
increafe,but  I  mufl  decreafe."  By  which  he  intima- 
ted, that  the  difpenfation,  under  which  he  minifler- 
ed,  was  about  to  come  to  an  end.  The  conclufipn 
is,  that  as  John  is  placed  back  in  times  anterior  to 
the  gofpel  day,  he  did  not  adminifler  ordinances 
peculiar  to  the  gofpel  church.  Therefore  his  bap- 
iifm  was  aot  chriflian  baptifm. 


[     23      ] 

S.  The  legal  difpenfarion  actually  continued  till 
the  crucifixion  of  Chrifl.  Much  has  been  faid  in 
favour  of  giving  an  earlier  date  to  gofpel  times. 
It  is  prefumed,  however,  that  no  man  woi^  plead 
in  fupport  of  this  fcheme,  unlefs  he  were  driven  to 
it,  in  defence  of  fome  peculiar  favourite  tenets. 

In  oppofition   to  the  fyftem,  which  makes  the 
gofpel  kingdom  commence  under  the  miniflry  of 
John  the  Baptift,  I  bring  forward  the  example  and 
dodrine  of  Chrifl.     Chrift,  throughout  his  whole 
miniftry,  both  yielded  and  taught  obedience  to  the 
ceremonial  part  of  the  Jewiih  law.     He  attended 
the  appointed  feafts.     He  kept  the  Jewifh  paflbver 
with  his  difciples,  even  the  very   night  in  which  he 
was  betrayed.     To  the  cleanfed  leper  he  faid,  Mat- 
thew, viii.  4,  "  But  go  thy  way,  fhew  thyfelf  to  the 
pried,  and  offer  the  gift,   that  Mofes  commanded, 
for  a  teflimony  unto  them."     Did  our  Lord  teach 
obedience  to  rites,  which  were  already  abolifhed  ?' 
If  the  ceremonial  part  of  the  law  was   abrogated  ; 
if  gofpel  times  had  commenced,  why  did  he  give  an 
example    of  obedience  to  the    ceremonial  law  ? 
Why  did  he  teach  and  praftife  in  conformity  to 
the   Jewiih  ritual,  if  it  was   done  away  ?     The 
Jewifh  rites  and  ceremonies  were  in  being   during 
the  miniflry  of  Chrift,  or  they  were  not.     If  they 
were  fet  afide,  why  did  Chrift  give  them  fupport, 
by  his  example  and  direction  ?  \Vithout  hefitation, 
it  may  be  declared,  that  the  legal  difpenfation,  with 
all  the  Jewifh  ritual,  continued  through  the  miniftry 
of  Chrift,  even  to  his  death.     It  remained  in  full 
force  until  the  vail  of  the  temple  was  rent  in  twain. 
This  is  clearly  the  doftrine  of  the  Bible.     Hebrews, 
ix.  8,  "  The  Holy  Ghoft  this  fignifying,  that  the 
way  into  the  holiefl  of  all  was  not  yet  made   mani- 
feft,  while  as  the  firft  tabernacle  was  yet  ftandin^* 


C      24     ] 

Here  it  may  be  obferved,  that  the  firft  tabernacFe 
was  flanding  till  the  death  of  Chrift.  Gifts  and 
facrifices  might  be  offered  in  it,  till  the  death  and 
crucifixion  of  Chrift.  Therefore  the  gofpel  difpen- 
fation  did  not  commence  until  Chrift  put  away  fm 
by  the  facriftce  of  himfelf.  This  receives  confii'- 
mation  from  the  following  words,  Hebrews,  ix.  16, 
17,  "  For  where  a  teftament  is,  there  muft  alfo  of 
neceffity  be  the  death  of  the  teftator.  For  a  tefta- 
ment is  of  force  after  men  are  dead  ;  otherwife  it 
is  of  no  ftrength  at  all  while  the  teftator  liveth." 
Accordmg  to  thefe  words.  New  Teftament  times 
cannot  be  dated  earlier  than  the  death  of  Chrift. 
For  a  teftament  does  not  begin  its  operation  till  the 
death  of  the  teftator.  The  death  of  the  teftator  is 
neceflary  to  give  life  and  exiftence  to  the  teftament. 
Common  fenfe  teaches  us,  that  a  teftament  does 
not  begin  to  be  in  force  while  the  teftator  liveth. 

In  order  to  explain  away  the  import  of  this  text, 
it  may  be  faid,  as  fome  have  affirmed,  "  that  a  tef- 
tament  is  made,  fignedjfealed,  and  witnefled,  before 
the  teftator  dies,  and  he  whofe  will  is  a  fovereign 
law,  to  govern  in  all  the  concerns  of  his  teftament, 
may,  if  he  pleafe,  bring  things  into  that  ftate  before 
his  death,  which  he  intends  they  ftiould  be  in  after- 
wards/'* This  author  aflerts  that  the  teftator's 
will  is  a  fovereign  law.  I  add,  it  is  while  he  lives. 
His  will,  and  not  his  teftament  is  the  law,  during 
his  life,  but  this  does  not  prove,  that  the  teftament 
of  the  teftator  becomes  a  law  during  his  life.  It 
does  not.  ITierefore  according  to  this  writers 
ftatement.  New  Teftament  times  did  not  begin  till 
the  death  of  Chrift.  Confequently  John's  baptifm 
beloHged  to  the  legal,  not  the  chriftian  dii'penfation. 

*  Edward  Clark. 


[     25     ] 

4.  The  copimifHons  with  which  the  twelve  and 
the  feventy  difciples  were  furnifhed  during  our 
Lord's  miniftry,  afford  additional  evidence,  that 
John's  baptifm  belonged  to  the  legal  difpenfation. 
The  commillions  which  the  twelve  and  the  feventy 
difciples  received  from  Chrifl  are  recorded,  Mat- 
thew, X.  5—14,  Luke,  ix.  1 — 5,  Mark,iii.  14,  15, 
and  Luke,  x.  1 — 1 1.  Here  are  all  the  inftances  of 
Chrifl's  fending  out  his  difciples  to  preach.  In 
their  commiffion,  we  find  feveral  particular  direc- 
tions given  the  difciples,  for  the  rule  of  their  con- 
duct. Their  whole  duty  was  pointed  out.  They 
were  authorized  to  do  all  that  Chrifl:  wanted  them 
to  do.  But  they  were  not  authorized  to  baptize. — 
The  adminift:ration  of  baptifm  was  not  included 
among  the  articles  of  their  infl:ru61:ion.  The  omif- 
fion  of  baptifm  cannot  be  imputed  to  forgetfulnefs, 
but  to  defign.  Had  John's  baptifm,  or  the  bap- 
tifm ufed  by  the  difciples  under  Chrifli's  direftion, 
been  chriftian  baptifm,  or  had  the  chrifliian  difpen- 
fation begun  its  operation,  we  fhould  have  found 
a  command  for  baptizing  in  the  infl:ru6lions  given 
to  the  twelve  and  the  feventy.  For  New  Teflia- 
ment  baptifm  is  an  ordinance  of  the  gofpel,  and  as 
foon  as  the  New  Tefl:ament  difpenfation  commen- 
ced, Chrifl:  commanded  his  difciples  to  teach  and 
to  baptize.  Matthew,xxviii.  1 9,  "  Go  ye  therefore, 
and  teach  all  nations,  baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghofl:." 
Whoever  will  carefully  examine  the  particular  di- 
rections, which  our  Lord  ga^^e  to  the  twelve  and 
the  feventy  difciples,  will  find,  that  he  did  not  de- 
fign that  his  difciples,  at  that  time,  fhould  admin- 
ifl:er  baptifm.  The  omiflion  of  baptifm,  in  our 
Lof  d's  infl:rudions  to  his  difciples,  on  this  occafion. 


C     26     ] 

evidently  fupports  the  couclufion,  that  John*s  bap- 
tifm  was  not  chriftian  baptlfm.  Chriftian  baptifm 
could  not  begin,  till  there  was  a  command  for  it. 
There  was  no  command  for  it,  in  the  foremention- 
ed  inflruflions  to  the  difciples  ;  confequently  neither 
John's  baptifm,  nor  the  baptifm  ufed  by  the  difci- 
ples under  our  Lord's  diredions,  was  chriflian  bap- 
tifm. 

5.  It  is  evident,  that  John's  baptifm  belonged  to 
the  legal  difpenfation,  becaufe  there  was  no  inftance 
of  water  baptifm,  from  about  the  time  of  John's  im- 
prifonment  to  the  refurredlion  of  Chrifl.  From 
the  death  of  John,  till  the  refurredtion  of  Chrift, 
there  was  an  interval,  or  fpace  of  confiderable 
length,  in  which  no  mention  is  made  of  the  prac- 
tice of  an  Inftance  of  w^ater  baptifm.  In  this  fea- 
fon,  there  were  doubtlefs  proper  fubjeds  for  bap- 
tifm. The  want  of  inftances  of  baptifm,  it  is  prob- 
able, is  not  to  be  afcribed  to- the  want  of  proper 
fubje6ls. 

Neither  muil  the  omiflion  of  baptifm  be  imputed 
to  the  negle£l  of  the  difciples.  For  had  it  been 
the  fault  of  the  difciples,  Chrift  would  undoubtedly 
have  reproved  them  for  their  negligence.  But  no 
reproof  of  this  nature  is  found  in  the  Evangelifts. 
When  the  feventy  returned  to  Chrift,  and  gave- 
him  fome  account  of  their  miffion,  our  Lord  did 
not  fuggeft  to  them  any  failure  in  their  duty,  or  the 
omlfTion  of  any  performance,  which  pertained  ta 
their  office.  We  are  therefore  juftified,  in  fuppof- 
ing,  that  the  difciples  did  not  baptize,  in  this  fpace 
of  time,  becaufe  Chrift  did  not  command  them  to 
baptize  j  fmce  therefore  we  find  no  inftance  of 
John's  baptifm,  or  that  of  the  difciples,  or  any  other 
water  baptifm,  from  the  death  of  John  to  the  refur- 


[     27     ] 

re&ion  of  Chrift,  we  have  fatlsfactory  evidence, 
that  no  water  baptifm,  before  the  refurreftion  of 
Chrift,  was  chrillian  baptifm. 

6.  John's  baptifm  was  not  chriftian  baptifm,  be- 
caufe  it  was  not  performed  in  the  name  of  the  Ho- 
ly Trinity.  This  needs  no  proof.  Chrift  was  not 
declared  to  be  the  Meffiah  when  John  began  his 
miniftry.  But  the  fubjedt  is  placed  beyond  doubt 
in  the  account  given  us.  Ads,  xix.  1 — 7^  "  And 
Paul  finding  certain  difciples,  faid  unto  them,  have 
ye  received  the  Holy  Ghoft,  fince  ye  believed  ?  and 
they  faid  unto  him,  we  have  not  fo  much  as  heard 
whether  there  be  any  Holy  Ghoft.  And  be  faid 
unto  them,  unto  what  then  were  ye  baptized  ?  and 
they  faid  unto  John's  baptifm.  Then  faid  Paul, 
John  verily  baptized  with  the  baptifm  of  rejien- 
tance,  faying  unto  the  people,  that  they  fhould  be- 
lieve on  him  which  ftiould  come  after  him,  that  is 
on  Chrift  Jefus.  When  they  heard  this,  they  were 
baptized  in  the  name  of  the  Lord  Jefus"  It  may 
be  obferved,  that  the  twelve  difciples,  mentioned 
in  the  words  now  quoted,  appeared  to  be  ignorant 
of  tl^e  ufe  of  the  Holy  Trinity  in  baptifm.  They 
faid,  we  have  not  fo  much  as  heard  whether  there 
be  any  Holy  Ghoft.  They  had  been  baptized  un- 
to John's  baptifm,  but  appeared  not  to  have  heard 
the  Trinity  named  in  their  baptifm.  From  this 
confideration,  we  may  conclude  that  the  Holy 
Ghoft  was  not  named  in  John's  b'o'.ptifm.  Confe- 
quently  John's  baptifm  was  a  different  kind  of  bap- 
tifm, from  New  Teftament  baptifm.  Indeed,  the 
queftion  which  Paul  a{ked  them,  fuppofed  there 
were  different  kinds  of  baptifm.  If  not,  what  pro- 
priety was  there  in  his  queftion  ? 


t     28     ] 

Moreover,  the  twelve  difclples  before  mentioned 
were  rebri^.-ized.  This  is  plain.  For  -when  Paul 
had  explahied  to  them  the  nature  of  John's  bap- 
tin:i,  and  '  old  them,  that  it  was  merely  preparatory 
to  ihAr  receiving  Chrift,  then  they  were  again 
baptized  by  Paul.  What  further  proof  is  wanting 
to  convince  us,  that  John's  baptifm  was  not  chrif- 
tian  baptifm.  For  had  it  been  the  fame  kind  of 
baptifm,  which  is  ufed  under  the  gofpel  difpenfa- 
tion,  it  would  have  been  needlefs  and  unwarrant- 
able to  repeat  it. 

In  this  place,  give  me  leave  to  recite  to  you  the 
words  of  Dr.  Benfon  upon  the  fubje6l.  "  When 
Paul  had  finiflied  his  journey  through  the  upper 
part  of  Afia  Minor,  he  returned  to  Ephefus,  and 
there  found  twelve  perfons  that  were  the  difciples 
of  John  the  Baptift.  And  being  willing  to  impart  un- 
to them  fome  fpiritual  gifts,  if  they  had  not  received 
any  already,  he  afked  them  whether  they  had  re- 
ceived the  Holy  Ghoft.  They  replied,  that  they 
had  not  fo  much  as  heard,  that  the  Holy  Ghoft  had 
been  poured  out,  or  that  any  perfon  had  been  bap- 
tized therewith,  as  John  the  Baptift  had  predicted. 
No,  faith  the  apoftle  ;  not  without  wonder  ^nd  fur- 
prize  ;  what  not  fo  much  as  heard  of  the  effufion 
of  the  Holy  Ghoft  ?  Pray,  unto  what  then  were  ye 
baptized  ?  They  anfwered,  we  have  been  baptized 
only  unto  John's  baptifm.  The  apoftle  faid,  John 
did  indeed  prepare  the  way  for  the  coming  of  the 
Meftiah,  by  baptizing  with  the  baptifm  of  repen- 
tance for  the  remiifion  of  fnis.  When  they  heard 
this,  they  were  baptized  again,  and  that  in  the  name 
of  the  Lord  Jefus  Chrift." 

A  late  author,  *  to  evade  the  force  of  the  argu- 

Dr.  Baidwin, 


[29     ] 

merit  drawn  from  this  palTage  of  fcripture,  makes* 
the  account  given  in  thefe  verfes,  Paul's  account 
of  John's  do6trine  and  baptifm.  This  certainly 
makes  nonfenfe  of  the  account.  For  it  is  faying, 
that  thofe  on  whom  Paul  laid  his  hands  were  the 
people  whom  John  taught,  and  that  all  the  men 
whom  John  taught  were  about  twelve. 

It  is  undeniable,  that  thefe  twelve  perfons  whom 
Paul  found,  were  baptized  again.  It  is  alfo  proba- 
ble, that  fome  of  the  three  thoufand,  who  were 
baptized  on  the  day  of  pentecoft,  had  been  bap- 
tized before  by  John.  For  they  were  Jews  and 
Jewifh  profelytes,  fome  of  whom  had  lived  in  Ju- 
dea,  and  had  been  concerned  in  the  murder  of 
Chrift.  As  John's  baptifm  had  been  adminiflered 
to  the  greater  part  of  the  Jewifh  nation,  doubtlefs 
many  of  thefe  converts  had  received  John's  bap- 
tifm. If  then  it  be  admitted,  that  fome,  who  had 
been  bapdzed  by  John,  were  baptized  again  after 
the  refurredioti  of  Chrift,  it  follows,  that  the  apof- 
tles  did  not  confider  John's  bapdfm  to  be  chriitian 
baptifm.  There  is  abundant  evidence  to  fupport 
the  belief,  that  John's  baptifm  belonged  to  the  Jew- 
ifh, and  not  to  the  chriftian  difpenfation. 

1.  From  what  has  been  faid  upon  this  fubjedt, 
we  learn  that  neither  John's  baptizing  the  Jews, 
nor  his  baptizing  our  Lord,  are  examples  for-our 
imitation.  Baptifts  are  fond  of  taking  a  ftand  near 
the  waters  of  Enon  and  Jordan.  They  fay  much 
about  following  Chrift  down  the  banks  of  Jordan. 
A  late  author*  has  traced  the  origin  of  the  bapdfts 
to  Enon  and  Jordan.  This  man  is  uncommonly 
fanguine  in  his  alTertions,  and  for  one  who  had, 
according  to  his  own  declaration,  but  juft  emei^ed 

*  Mr.  Merril's  3even  Sermons, 

D 


C     30     J 

from  darknefs,  feems  by  no  means  to  abound  with 
modefly.  In  his  hiftory  of  the  baptifts^  he  carries 
back  their  origin  to  John  the  Baptift.  The  fame 
imagination,  which  could  form  the  image  of  baptifls 
at  fo  early  a  period,  might,  if  the  fame  reafon  had 
urged  him,  drove  him  back  to  the  antediluvian 
age,  and  there  found  the  name,  or  the  fubftance 
of  the  baptift  religion  among  the  people  of  the  old 
world.  He  has  told  us,  that  great  and  learned 
men  have  been  perplexed  to  find  when  the  bap- 
tifts  firft  began.  But  ftrange !  his  imagination 
could  furmount  all  difficulties,  and  without  proof 
or  evidence  make  the  origin  of  the  baptift  religion 
coeval  with  John  the  Baptift.  What  he  calls  a  min- 
iature hiftory  of  the  baptifts  is  mere  conjedure,  un- 
fupported  by  teftimony.  With  as  much  propriety, 
another  man  might  conjecture,  that  the  name  and 
fubftance  of  the  baptift  religion  was  unknown  in 
the  world,  till  after  the  twelfth  century.  But  not- 
withftanding  all  that  this  aoithor  has  faid  to  the  con- 
trary, it  may  be  aflerted,  that  no  man  has  author- 
ity to  adminifter  chriftian  baptifm  from  any  com- 
mand or  example  which  exifted  before  the  refur- 
reftion  of  Chrift.  The  authority  for  adminifter- 
ing  chriftian  baptifm  is  derived  from  tlie  commif- 
fion  wi;iich  our  Lord  gave  to  the  apoftles^  after  he 
arofe  from  the  dead.  Matthew,  xxviii.  19,  "  Go 
ye,  therefore,  and  teach  all  nations,  baptizing  them 
in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghoft."  Johji's  baptifm  belonged  to  the 
legal  difpenfation.  We  may  not  imitate  Chrift 
in  hi.s  baptifm.  For  it  was  not  defigned  for  our 
imitation.  There  is  as  much  authority  for  follow- 
ing Chrift  in  his  fafting  forty  days — walking  upon 
xk^  watej-^iiding  into  Je^ufelem  on  api  afs— work- 


C    SI    ] 

ing  miracles — dying  between  two  thieves — or  mak- 
ing his  grave  with  the  rich  in  his  death,  as  in  hi» 
baptifm  by  John.  In  oppofition  to  the  fentiment 
now  advanced,  baptifl  writers  urge,  with  the  ap- 
pearance of  plaufibility,  that  the  gofpel  kingdom 
began  its  operation  with  John's  miniftry.  It  muft 
always  be  evidence  that  a  caufe  labours,  when  it  is 
neceflary  to  prefs  in  its  fupport,  arguments  which 
are  falfe,  or  to  deny  what  is  fully  revealed  in  the 
Holy  Scriptures.  One  author*  in  the  baptifl:  in- 
tereft,  with  apparently  greater  zeal  for  the  defence 
of  his  peculiar  tenets,  than  love  to  the  truth,  has 
denied  that  Chrifl  was  a  Jew.  This  feems  to  be 
done  to  prove  that  the  gofpel  began  with  John's 
miniftry.  After  quoting  from  a  late  publication 
thefe  words,  "  Ch rift  was  born  a  Jew,  be  lived  a 
Jew,  and  died  a  Jeiv^*  he  then  makes  the  follow- 
ing aflertion  ;  *'  This  in  a  literal  fenfe  is  falfe."-— 
But  who,  even  on  the  baptift  fide  of  the  queftion, 
will  give  credit  to  fuch  affertions  ?  Jefus  faid.  Rev* 
elation,  xxii.  16,  "I  am  the  root  and  the  offspring 
of  David."  The  apoftle  fajd,  Hebrews,  vii*  14^ 
*'  For  it  is  evident  that  our  Lord  fprang  out  of  Ju- 
da."  If  then  David  was  a  Jew,  Chrift  was  a  Jew, 
If  the  tribe  of  Judah  were  Jews,  Chrift  was  a  Jew, 
Moreover,  Chrift  was  called  a  Jew,  and  taken  to  be 
a  Jew,  John  iv.  9,  "  How  is  it  that  thou  being  a 
Jew,  afkeft  drink  of  me,  which ,  am  a  woman  of 
Samaria  ?"  He  was  called  the  king  of  the  Jews. 
Pray  for  what  purpofe  did  Matthew  and  Luke,  in 
their  gofpels,  trace  the  genealogy  of  Chrift  ?  To 
prove  that  he  was  not  the  Son  of  David  ?  No  :  but 
fo  prove  that  he  was  the  feed  of  David  according 
to  promife. 

*  Mr.  Edward  Clark  of  MedfiaJd 


C     32     ] 

Another  writer,*  who  pleads  ftrongly  in  favour 
of  making  the  gofpel  difpenfation  begin  with  John's 
miniftry,  has  fupported  his  opinion,  by  an  argu- 
ment drawn  from  the  four  firfl  verfes  of  the  firft 
chapter  of  Mark  :  a  llender  argument  in  fupport 
of  a  hypothecs  of  fuch  magnitude.  The  words  in 
Mark  are  thefe  ;  "  The  beginning  of  the  gofpel 
of  Jefus  Chrift,  the  Son  of  God  ;  as  it  is  written  in 
the  prophets,"  &c.  But  why  did  not  this  author 
carry  back  the  gofpel  difpenfation  to  Abraham's 
time  ?  He  might  have  proved  with  as  much  force 
of  argument,  that  the  gofpel  began  in  Abraham's 
day,  as  he  has  that  it  began  with  John  the  Baptift. 
The  gofpel  was  preached  to  Abraham.  He  has 
evidently  forced  a  conllruftion  upon  the  four  firft 
verfes  in  Mark,  which  may  feem  plaufible,  but 
which  will  not  bear  examination.  All  his  argu- 
ment refts  upon  the  word  beginning  of  the  gofpel. 
Read  it  as  it  means,  and  his  argument  is  loft.  The 
beginning  of  the  narration  of  thofe  fa£ts  which  re- 
fpe<Sl:  the-  miniftry  of  John  and  Jefus  Chrift.  Be- 
ginning here  refers  to  the  relation  of  fads,  and 
not  to  the  time  when  the  gofpel  kingdom  commen- 
ced. The  kingdom  of  God  was  not  yet  come, 
when  John  began  his  miniftry.  John  himfelf  only 
faid  it  was  at  hand. 

The  fame  writer  proves  that  the  gofpel  difpenfa- 
tion began  with  John's  miniftry,  becaufe  it  is  faid, 
Luke,  xvi.  16,  The  law  and  the  prophets  were  un- 
til John. 

The  meaning  of  this  text  is  explained  by  its 
parallel,  Matthew,  xi.  13,  For  all  the  prophets 
and  the  law  prophefied  until  John.  That  is,  the 
law  and  the  prophets  foretold  thofe  things  which 

*  Dr.  Baldwin. 


L    3-3    1 

fliould  take  place  in  John's  time.  The  law  and 
the  prophets  pointed  out  John,  and  the  Mefliah  who 
was  to  come  after  him.  This  by  no  means  prove* 
that  the  legal  difpenfatioif  ceafed  upon  the  ap- 
proach of  John.  For  the  ceremonial  law  was  not 
taken  out  of  the  way  till  the  death  of  Chrift.  Co- 
lofTians,  ii.  14,  "  And  took  it  out  of  the  way,  naiU 
ing  it  to  the  crofs."  And  the  New  Teftament 
could  not  begin  till  the  death  of  Chrift,  confequent- 
ly  the  legal  difpenfation  continued  till  the  death  of 
Chrift.  "  For  a  teftament  is  of  force  after  men 
are  dead  ;  otherwife  it  is  of  no  ftrength  at  all  while 
the  teftator  liveth.'^  There  is  therefore  no  au- 
thority for  imitating  Chrift  in  his  baptifm  by  John^ 

2.  From  this  difcourfe,  it  appears  that  we  can- 
not afcertain  the  mode  of  chriftian  baptifm  from  the 
adminiftration  of  John's  baptifm. 

I  know  that  writers  on  the  baptift  fide  feem  to 
confider  it  improper  to  inquire  after  the  mode  of 
baptifm.  They  fay  that  baptifm  is  immerfion. 
They  fay  to  dip  is  ta  baptize,  and  to  baptize  is  to 
dip.  According  to  them,  if  I  underftand  thera, 
baptifm,  in  no  cafe,  can  exift  unlefs  by  immerfion. 
But  this  is  the  queftion  in  difpute.  We  fay,  and 
we  think  the  fcriptures  juftify  us  in  faying,  that 
there  are  divers'  baptlfms.  We  fay,  that  immer- 
fion, alFufion,  and  afperfion,  are  cabled  baptifm. 
But  be  it  as  they  fay,  ftill  we  have  no  authority  ta 
plead  John's  baptifm,  in  fupport  of  immerfion,  under' 
the  gofpel.  Becaufe  John's  baptifm  belonged  to 
the  legal  difpenfation.  And  further,  it  is  by  no 
means  certain,  that  John's  baptifm  was  performed 
by  immerfion.  If  Chrift's  baptifm  by  John  had  al* 
lufion  to  the  inaugural  ceremonies' at  the  introduc- 
l^on  of  the  high  prieft,  it  is  doubtful  whether  h^  wjkS' 


[     34     ] 

plunged  all  over  in  water.  We  find  that  only  the 
hands  and  the  feet  of  the  prieils  were  walhed  with 
wkter.  John  faid  to  the  Jews,  Matthew,  iii.  11,  "I 
indeed  baptize  you  with  water,— but  he  Ihall  bap- 
tize you  with  the  Holy  Ghofl  and  with  fire."  Con- 
fider  a  moment,  what  John  faid  to  the  Jewifli  na- 
tion, and  keep  in  mind  that  the  Jews  knew  perfeftly 
well  the  manner  of  John's  adminiftering  baptifm. 
Let  us  then  fuppofe,  as  the  baptills  do,  that  John 
baptized  by  plunging,  and  then  read  his  words,  as 
the  baptills  will  have  us  read  them.  I  indeed  plunge 
you  all  over  into  water,  but  Chriil  ihall  plunge  you 
all  over  into  the  Spirit.  What  abfurdity  !  Read 
them  as  we  fay  they  mufi;  be  read.  I  indeed  pour 
water  upon  you,  but  Chrift  fhall  pour  the  Spirit  up- 
on you.  This  reading  will  be  natural  and  intelli- 
gible. 

Certainly  there  is  a  correfpondence  between  the 
ancient  cuflom  of  anointing  with  oil,  and  baptifm 
with  the  Holy  Ghoft.  Chriftians  are  all  baptized 
with  the  Holy  Ghoft.  They  are  all  anointed  of 
God.  But  it  is  difficult  to  attach  the  idea  of  im- 
merfion  to  this  undion,  or  baptifm.  Nothing  can 
be  gathered  from  John's  baptifm,  in  fupport  of  bap- 
tifm by  immerfion. 

S.  In  the  light  of  this  fubje^l,  it  appears  that 
baptifm  by  immerfion  only,  is  not  fufficiently  fup- 
pprted  by  exprefs  fcripture  declarations.  It  muft  be 
confidered,  that  the  queftion  is,  what  does  the  Bible 
teach  us  upon  this  fubje<51;  ?  If  you  have  recourfe  to 
remote  antiquity,  teftimony  againfl  teftimony  may 
be  produced.  Criticifm  upon  the  original  words 
n^ed  for  baptifm,  may  be  employed  in  fupport  of  a 
favourite  theory,  and  a  long  lift  of  names  of  psedo- 
baptift  authors  may  be  added,  to  prove  that  baptifm 


C     33     ] 

is  immeiTion.  But  a  refort  to  fuch  means  will  nev- 
er decide  the  main  queftion.  Saith  a  modern  au- 
thor, "  But  when  an  article  of  chriftian  dodrine  of 
momentous  importance^  is  either  affailed  or  defend- 
ed by  criticifm  alone,  there  is  always  fomething  fuf- 
picious."  Much,  indeed,  has  been  faid  on  our 
fide  of  the  queftion,  againft  the  baptifts,  for  exclu- 
ding all  chriftians  from  their  communion,  who  do 
not  unite  with  them,  in  believing  that  chriftian 
baptifm  is  immerfion.  It  is  true  that  ferious  and 
extenfive  evils  refult  from  a  rigid  adherence  to  this 
fentiment.  Their  excluding  all  pasdobaptifts  from 
a  vifible  ftanding  in  the  church  of  Chrift,  creates 
coldnefs,  and  excites  jealoufies  among  brethren. 
In  confequence  of  their  rigid  adherence  to  their  pe- 
culiar notions  of  baptifm,  the  baptifts  and  psedo- 
baptifts  a6t,  in  many  refpeds,  in  oppofition  to  one 
another,  and  weaken  and  deftroy  one  another. 
They  lofe  ail  that  energy,  which  their  united  influ- 
ence would  give  them.  But  great  and  ferious  as 
thefe  evils  are,  the  baptifts  are  entirely  confiftent 
with  their  own  fyftem.  If  baptifm  be  immerfion 
only,  then  all  who  are  not  immerfed  are  unbapti- 
zed.  Their  praftice,  in  treating  psedobaptifts  as 
unbaptized  perfons,  refults  from  the  belief  that  noth- 
ing is  baptifm  but  immerfion.  Grant  them  their 
creed  refpeding  this  fubje(St,  and  grant  them  too, 
that  baptifm  is  a  term  of  chriftian  communion,  and 
they  are  ftiielded  to  the  hee).  Their  erronr  is,  their 
maintaining  that  baptifm,  in  all  cafes,  is  immerfion. 
This  is  certainly  taking  a  ftand  which  can  never  be 
fupported  by  exprefs  fcripture  authority.  Where, 
in  all  the  Bible,  is  it  faid,  in  fo  many  words,  that 
baptifm  fliall  be  adminiftered  after  this  or  that 
manner  ?  When  our  Lord  gave  diredions  concern- 


C     36     J 

fng  prayer,  he  faid,  "  After  this  manner  there- 
fore pray  ye."  Had  there  been  the  like  explicit 
declarations,  in  favour  of  baptifm  by  immerfion, 
the  caufe  would  be  decided  in  fupport  of  the  bap- 
tills.  But  fince  this  pofitive  declaration  concern- 
ing baptifm  by  immerfion  is  wanting  ;  fince  bap- 
tifm does  not,  in  all  cafes,  mean  the  total  immer- 
fion of  the  thing  baptized  ;  fince  it  is  certain  that, 
in  fome  inilances,  baptifm  means  no  more  than  the 
application  of  water,  either  by  afperfion  or  afFufion, 
it  undoubtedly  follows,  that  the  baptifls  aflume  too 
much  to  themfelves.^  Accuracy  in  faith  refts  upon 
the  authority  on  which  it  is  built.  If  there  is  pof- 
itive divine  declarations,  in  fupport  of  our  creed, 
we  are  not  chargeable  with  error,  in  pofitiveiy 
maintaining  our  belief.  If  a  fubjecl  be  left  undeci- 
ded, as  to  the  manner  of  performing  it,  no  man  may 
be  pofitive,  in  declaring  how  it  fhall  be  performed. 
Had  the  baptifls  embraced  imjiierfion,  as  in  their 
opinion  the  fcriptural  baptifm,  and  not  have  pofi- 
tively  denied  tha-t  affufion  was  fcriptural  baptifm,> 
they  would  have  exhibited  a  niodefty  much  more 
becoming  chriilians  than  what  now  appears  in  their 
writings.  Since  the  baptifls  are  not  able  to  bring 
pofitive  conclufive  proof,  that  in  all  cafes  baptifm 
in  the  New  Teflament  does  mean  immerfion  only, 
they  feem  to  be  tenacious  of  an  article  of  their  faith^ 
not  fo  much  becaufe  they  have  fcriptural  reafons 
for  it,  as  becaufe  it  is  a  fevourite  idea  in  their 
fcheme. 

Take  away  John's  baptilm,  as  an  example,  and 
the  confequence  is,  they  mufl  refort  to  times  fuc- 
ceeding  the  refurredion  of  Chrifl,  to  determine 
whether  baptifm  is  immerfion  or  not.  It  has  al- 
ready been  obferved,  that  there  is  no  proof,  that 


C     37     3 

John  baptized  by  immerfion.  Confider  candidly 
the  inftance  of  Paul's  baptifm,  Ad:s,  ix.  9 — 18. 
Paul  appears  to  have  been  baptized  in  the  fame 
place,  where  he  had  remained  three  days. 

The  circumftancGS  attending  his  baptifm,  are 
fuch  as  naturally  lead  us  to  think  that  he  never 
went  out  of  the  houfe  to  receive  baptifm.  "  And 
he  received  fight  forthwith,  and  arofe  and  was  bap- 
tized." No  man,  in  reading  the  account  of  Paul's 
converfion  and  baptifm,  would  ever  fuppofe  that  he 
was  plunged  all  over  in  water. 

It  is  highly  improbable,  that  the  jailer  and  his 
houfe  were  baptized  by  immerfion.  Paul  and  Si- 
las had  been  confined  in  the  inner  prifon.  The 
jailer  brought  them  out  of  the  inner  prifon,  and 
probably  placed  them  in  his  own  apartment.  It 
was  a  late  hour  in  the  night  when  the  jailer  'was 
baptized.  It  is  not  faid  that  they  went  cut  of  the 
houfe  to  a  river  or  to  any  water.  Nothing  is  faid 
about  their  return  to  the  houfe  again.  Nothing  is 
faid  about  their  changing  garments  on  this  occa- 
fion.  Nothing  is  faid,  which  makes  it  even  prob- 
able, that  their  baptifm  v/as  performed  by  immer- 
fion. Peter's  fpeech,  at  the  baptifm  of  Cornelius 
and  his  friends,  imports  the  application  of  water  in 
a  manner  different  from  immerfion.  "  Can  any 
man  forbid  water,  that  thefe  fnould  not  be  bapti- 
zed, which  have  received  the  Holy  Ghoft  as  well 
as  me  ?" 

This  form  of  fpeech,  taken  in  connexion  with 
their  being  baptized  ■  at  the  command  of  Peter, 
makes  it  probable  that  they  were  baptized  in  the 
fame  place  where  they  were  ;  and  that  water  was 
brought  in  fome  veflel  for  the  purpofe. 


[     38     ] 

Without  having  recourfe  to  other  inftances  of 
fimilar  import,  it  may  be  obferved,  that  there  is  no 
pofitive  proof  that  baptifm,  in  the  apoftolic  age, 
was  in  any  cafe  performed  by  immerfion.  It  cer- 
tainly cannot  be  proved  that  immerfion  was  invari- 
ably in  ufe,  from  any  circumftances  attending  the 
adminiftration  of  baptifm.  No  mention,  in  a  fm- 
gle  cafe,  is  made  of  changing  garments  on  the  oc- 
cafion  ;  a  circumftance,  the  omiflion  of  which  it  is 
difficult  to  account  for,  upon  the  fuppofition  that 
baptifm  was  invariably  performed  by  immerfion. 

If  any  perfon,  after  all,  fhould  believe  that  the 
apoflles  baptized  by  plunging  all  over  in  water,  be- 
caufe  it  is  faid  that  they  reforted  to  the  water,  when 
they  baptized  ;  and  at  the  time  of  adminiflering- 
baptifm,  they  went  down  into  the  water,  and  camfr 
up  out  of  the  water,  let  him  confult  the  following 
extrad  from  the  Rev.  Ebenezer  Chaplin's  Treatife 
on  the  Nature  and  Importance  of  the  Sacraments, 
relative  to  the  words  in  queflion,  page  123^ — 127. 

^'Prefuming  on  the  candour,  and  indulgence  of  my 
readers  ;  I  obferve,  that  the  words  under  confider- 
ation,  are  a  part  of  fpeech  called  prepofitions.  The 
Greek  word  in  thofe  places  tranflated  In,  is  En. 
The  word  exprefling,  Jefus  went  up  Out  of  the  wa- 
ter, is  Apo,  The  word  expreffing,  Philip  and  the 
Eunuch  went  down  Into  the  water,  is  Eis.  The 
word  exprefling  they  went  Out  of  the  water,  is 
Ek. 

**  Now  I  could  eafily  have  told,  that  thefe  prep- 
ofitions, and  all  others,  take  various  conftruftions, 
and  different  words,  in  tranflating  from  one  lan- 
guage to  another  ;  according  to  the  different  cir- 
cumftances attending,  events  related  ;  and  accord- 
ing to   the  different  Idioms  of  languages..     And  I 


C     39     3 

could  haVe  given  a  long  catalogue,  of  thofe  various 
conflrudions,  from  the  Lexicon  and  Didionaries  ; 
without  coiling  me  any  labour.  But  as  thofe  con- 
ftrudions  in  the  Lexicon,  are  grounded  on  all  the 
Greek  authors  extant  :  and  as  I  from  the  begin- 
ning, profefled  to  go  folely  by  the  Scriptures  ;  I 
have  given  myfelf,  the  trouble,  and  labour  to  ex- 
amine all  thofe  four  prepofitions,  through  the 
books  wherein  they  are  ufed,  relative  to  baptifm, 
viz.  Mat.  Mark,  Luke,  John,  and  Acls.  I  have  ex- 
amined thofe  prepofitions,  in  all  thofe  five  books, 
how  they  are  tranllated  in  every  place,  where  they 
are  ufed.*  There  are  of  all  that  I  have  examined, 
2859.  En  is  ufed  1033  times,  of  w^hich  47,  are 
rendered  in  adverbs.  25,  The  fenfe  is  involved  in 
other  words,  fo  that  tliere  is  no  diflind:  word  in 
Englifh,  anfwering  to  En^  in  the  Greek.  The  reft, 
964,  ^e  rendered  in  Englifh  prepofitions,  feven- 
teen  different  ways  ;  viz.  /«,  by^  witb^  a?nong^  witb- 
in,  for,  under,  at,  through,  on,  before,  unto,  into,  of 
to,  about,  over.  It  is  tranflated  in,  more  than  all 
the  reft  ;  but  it  is  rendered  at  53  times,  by  44, 
with  42,  anwng  45,  en  30.  The  reft  are  lefs,  as 
10,  7,  &CC. 

"  I  will  give  the  reader  examples  of  thofe  I  have 
ipecified. 

Examples  of  En  tranflated. 

"  IN — Mark,  i.  4.     John  did  baptize  En,  in  the 
wildernefs. 


*  I  have  aimed,  to  make  the  examinadon  corredl  ;  yet  very  proba- 
ble, in  fuch  a  multiplicity  of  words,  there  may  be  fome  errours  :  But  it 
may  be  relied  on,  there  are  noiie  fuch  as  zSq&.  the  objed:  ia  view  ;  viz. 
to  give  the  common  reader,  a  general  Idea,  of  the  various  couftrndion* 
of  word%ia  tcanflatiiig  fram  oae  language  to  aaother. 


[     40    2 

AT — ^John,  xviii.  39.  Ye  have  a  cuflom,  that  I 
fhould  releafe  unto  you  one  En,  at  the  PalTover. 

«  BY— Mat.  xii.  27.  If  I  En,  by  Beelzebub  caft 
out  Devils,  En,  by  whom  do  your  children  caft 
them  out. 

"  WITH— Ads,  il.  29.  His  fepulchre,  is  En, 
with  us  unto  this  day. 

"  AMONG— Luke,  i.  42.  Bleffed  at  thou  En, 
among  women. 

"  ON — Luke,  X.  31.  And  paiTed  by  En,  on  the 
otker  fide. 

Apo  Examined. 

"  Apo,  is  the  Greek  word,  tranflated  out  of,  in 
Mat.  iii.  16,  and  Mark,  i.  10.  Where  it  fays,  Je- 
fus  went  up  out  of  the  water.  This  word  Apo,  I 
have  found  ufed  423  times,  in  thofe  five  books  I 
have  examined.  6,  are  rendered  adverbs,  1 1 ,  are 
involved.  The  reft  406,  are  rendered  in  Englilh 
prepofitions,  thirteen  different  wavs  ;  viz.  From, 
of,  out  of,for,fince^  off,  with,  at,  away,  by,  out,  ago, 
upon.  It  is  tranflated /re;;?,  235,  all  the  reft  172  ; 
fo  thdl  from  is  many  more  than  all  the  reft.  Of  92, 
out  of  ^2,  for  \\,fince  7. 

Examples pf  Apo  tranflated, 

"FROM — Luke,  xvi.  18.  Whofoever  mar* 
rieth  her  that  is  put  away,  Apo,  from  her  huft}and 
committeth  adultery. 

"  OF — Mat.  vii.  15.  Beware  Apo,  of  falfe 
prophets. 

"  OUT  OF— Mat.  vii.  4.  Let  me  pull  out  the 
mote,  Apo,  out  (?f  thine  eye. 

"  FOR— Luke,  xix.  3.  And  he  fought  to  fee  Je- 
fus,  who  he  was,  and  could  not  Apo,  for  the 
prefs.  , 


E    ^1    ] 

"SINCE— Mat.  XXIV.  21.  Then  fhall  be  great 
tribulation,  fuch  as  was  not  Apo^  fince  the  begin- 
ning of  the  world. 

Eis  Examined. 

"  Eis^  is  the  Greek  word,  tranflated  into^  Ads, 
viii.  38,  Where  it  fays,  they  went  down  both  into 
the  water. 

"  This  word  Eis^  I  find  ufed  955  times,  in  thofe 
five  firfl  books  of  the  New  Teflament.  1 7,  are 
rendered  adverbs.  36  are  involved.  The  reft 
902,  are  rendered  in  Englifh  prepolitions,  feven- 
teen  different  ways  ;  viz.  Into^  in^  unto^  to^  for^  of^ 
by^  among,  again/i,  at,  upon,  toward,  throughout,  on, 
from,  concerning,  before.  It  is  rendered  into  388, 
to  1-88,  unto  97,  in  86,  on  4^5,  for  23,  at  18,  againji 
18,  the  reft  are  lefs,  as  10,  8,  &c. 

Examples  of  Eis  tranflated. 

*'  INTO — ^John,'iii.  24.  For  John  was  not  yet 
caft  Eis,  into  prifon. 

"  TO — John,  ii.  2.  And  both  Jefus  was  called, 
and  his  difciples  Eis,  to  the  marriage. 

"  UNTO — John,  vii.  8.  Go  ye  up  Eis,  unto  this 
feaft. 

"IN — A6ls,  viii.  23.  For  I  perceive  that  thou 
art  Eis,  in  the  gaul  of  bitternefs. 

"  ON — Mark,  xiv.  6.  She  hath  wrought  a 
good  work  Eis,  on  me. 

"  FOR — Mat.  V.  13.  It  is  thenceforth  good 
Eis,  for  nothing. 

«  AT— Luke,  iv.  61.  But  let  me  firft  go,  and 
bid  them  farewell,  which  are  Eis,  at  home. 

"  AGAINST— John,  xii.  7.     Eis,  againfi  the 
day  of  my  burial  hath  fhe  done  this. 
E 


C     42     ] 

Ek^  Examined. 

"  Ek  is  the  Greek  word  in  A£ls,  viii.  39,  tranflat- 
€d  out  of.  And  Avhen  they  came  up  Ek^  out  of  the 
Water. 

*'  This  is  found  446  times,  in  thofe  five  firil 
l)ooks*of  the  New  Teftament.  4,  are  rendered  ad- 
verbs, 6,  are  involved.  The  remainder  435,  are 
rendered  in  Engliih  prepolitions,  thirteen  differ- 
ent ways  ;  viz.  Of  out  offrom^  among^  by^for^  on^ 
away^  with^  off^  unto^  fince^  at.  It  is  rendered  ^ 
l9\,from  102,  out  of  11,  on  30,  with  17,  the  refl 
are  lefs,  6,  4,  &:c. 

Examples  of  Ek  tranflated. 

"  OF — John,  i.  ]  3.  Which  were  born  not  £'.r,* 
&f  blood,  nor  Ek,  of  the  will  of  the  flefh,  nor  Ek, 
^the  will  of  man  :  But  Ek,  (7/*God. 

"  FROM— John,  vi.  m.  Ek,  from  that  time, 
many  of  his  difciples  went  back. 

"  OUT  OF— Ads,  vii.  3.  Get  thee  Ek,  out  of 
thy  country. 

<<?  ON — Ads,  ii.  34.  The  Lord  faid  unto  my 
Lor^,  fit  thou  Ek^  on  my  right  hand. 

"  WITH— Ads,  viii.  37.  If  thou  believefl  Ek, 
ivith  all  thy  heart,  thou  niayefl." 

Now  unto  him  who  is  able  to  keep  us  from  fall- 
ing into  errours — to  God  cur  Saviour  be  glory  in 
the  churches,  world  without  end, 

AMEN.  . 

*  Tkjs  is  Ek  birfdte  a  vowel>  Ek  before  a  coufoaaut. 


FIVE    SERMONS 


CN 


CHRISTIAN    BAPTISM; 


IN    WHICH     THI 


PRIVILEGE  OE  BELIEVERS, 

TINDER  THE  GOSPEL, 


RKSPtCTINO     THE 


MODE  AND  SUBJECTS  OF  BAPTISM, 

IS  ESTABLISHED  AND  ILLUSTRATED, 

BY  JEDIDIAH  CHAPMAN,  V.  D.  M, 

Pastor    of    the    Church    of    Christ    at    Orange   Pale. 


SERMON    L 

ON  CHRISTIAN  BAPTISM. 


MATTHEW,  XXVIIL  19,  20. 

Go  YE,  THEREFORE,  AND  TEACH  ALL  NATIONS, 
BAPTIZING  THEM  IN  THE  NAME  OF  THE  FA- 
THER,'AND    OF    THE    Son,  AND    OF    THE   HoLY 

Ghost  ; — Teaching  them  to  observe  all 

THINGS  whatsoever  I  HAVE  COMMANDED 
YOU  :  AND,  LO,  I  AM  WITH  YOU  ALWAY,  EVEN 
UNTO  THE  END  OF  THE  WORLD. 

My  dear  friends^  and  beloved  brethren^ 

It  is  my  prefent  defign  to  addrefs  you 
on  the  ferious  and  important  fubjeft  of  Baptifm. — 
Treating  this  point,  as  God  fhall  enable  me,  in  a 
courfe  of  ^ermons,  I  fhall  endeavor  to  handle  the 
fubjed  with  great  plainnefs  and  candor,  not  feek* 
ing  fo  much  the  appiaufe  of  man,  or  the  convic- 
tion of  thofe  v/ho  differ  from  us,  as  the  eftablifh- 
ment  of  your  minds  in  the  truth.  The  words 
which  I  have  now  read  are  joyful,  folemn  words. 
They  ^vere  fpoken  in  a  very  affeding  fituation — 
they  are  feme  of  the  lafl:  words  of  our  bleffed  Lord 
and  Saviour  to  his  dear  difciples.  In  the  preced- 
E  2 


C     46     J 

ing  chapter,  we  have  an  account  of  his  crucifixion 
and  painful  death  on  the  crofs — In  this,  of  his 
joyful  refurreclion  and  appearance  to  the  apos- 
tles, whom  he  informed  of  his  acceptance  with 
God  as  the  Mediator  and  Savioiir,  and  of  his 
great  power  in  heaven  and  earth.  He  gave  them 
the  commiffion  in  our  text — "  Go  ye,  therefore, 
'  and  teach  all  nations,  baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghoft  ; — Teaching  them4o  obferve  all  things  what- 
foever  I  have  commanded  you  :  and,  lo,  I  am  with 
you  alway,  even  unto  the  end  of  the  world." 

I  fhall  here  mention  feveral   things  of  great  im- 
portance to  the   fubjeft  before  us,  in  which    all 
parties  agree  ;  and  heg  you  will  keep  them  in  view-, 
through  the  enfuing  difcourfes. 

Firji,  Our  bleiTed  Saviour^s  command,  in  this 
text,  is  equally  binding  on  all  his  minifters,  in  all 
ages  of  the  world — that  they  are  to  preach  the 
gofpel  to  every  creature,  and  to  teach  all  who  are 
capable  of  inilrudion,.  in  all  the  do£lrines  he 
has  revealed  in  his  word. 

Seco7id,  The  minifters  of  Chrift  are  to  baptize 
among  the  nations,  "  in  the  name  of  the  Father, 
Son,  and  Holy  Ghoft,''  all  thofe,  and  only  thofe. 
who,  according  to  his  revealed  will,  are  the  prop- 
er fubje6i:s  of  baptifm. 

Third,  All  his  minifters,  by  this,  are  bound  to 
teach  the  nations  to  obferve   and  obey   all  things, 
whatfoever  he  hath  commanded ;   all  the  laws,  or- 
dinances, and  inftitutions,  which,  according  to  the  j 
fcriptures,  are  in  force  under  the  gofpel  difpenfa-  f 
tion. 

Fourth^  Let  it  be  well  obferved,  that  according 
to  this  promife,  Chrift  will  be  with  his  minifters,  to 


fupport  and  comfort  them — to  blefs  and  fucceed 
them  in  the  glorious  work  unto  the  end  of  the 
world.  Thefe  things  being  obferved,  I  Ihall  proceed 
to  confider  our  text,  with  reference  only  to  the  fa- 
crament  of  baptifm — and  fhall  endeavor  to  fhew, 

I.  That  baptifm  with  water  is  an  inftitution  of 
Chrifl,  to  be  a  (landing  ordinance  in  his  church  to 
the  end  of  the  world. 

II.  I  fhall  fpeak  of  the  mode  of  baptifm  as  it  re- 
fpefts  the  controverfy  between  us  a'tid  our  brethren 
called  Baptifts. 

I.  I  am  to  fpeak  of  water-baptifm,  and  fhew  that 
it  is  an  inftitution  of  Chrift,  to  be  a  ftanding  ordi- 
nance in  the  church  to  the  end  of  the  world. 

There  is  a  baptifm  of  the  Holy  Ghoft,  and  with 
fire,  agreeably  to  Mark,  i.  8.  "  I,  indeed,  have  bap- 
tized you  with  water,  but  he  fhall  baptize  you  with 
the  Holy  Ghoft."  Luke,  iii.  16.  "  He  fhall  bap- 
tize you  with  the  Holy  Ghoft,  and  with  fire.'' 
But  its  adminiftration  Chrift  has  referved  to  himfelf. 
We  no  where  read  of  his  commanding  any  to  ad- 
minifter  fuch  a  baptifm.  Son\e,  indeed,  fmce  the 
apoftles'  d  ay,  have  undertaken  to  do  it ;  but  we 
expert  they  will  Itand  reproved  in  the  great  day  of 
the  Lord. 

That  baptifm  by  water  is  an  inftitution  of  Chrift, 
is  very  evident  from  our  text.  "  Go,  fays  Chrift, 
teach,  or  difciple  all  nations,  baptizing  them,"  &c. 
They  are  commanded  to  teach,  and  they  are 
con\uianded  to  baptize.  The  fame  precept  is  alfo 
recorded,  Mark,,  xvi.  15,  16.  "  And  he  faid  unto 
them.  Go  ye  into  all  the  world,  and  preach  the 
gofpel  unto  every  creature.  He  that  behiveth, 
and  is  baptized,  fhall  be  hvei ;  but  he  that  believ- 
eth  not  fhall  be  darpned/'- — We  accordingly  find' 


[     48     ] 

the  apoftles,  and  primitive  miniftors  of  Chrift,  bap- 
tizing all  whom  they  difciplined  to  him.  On  the 
day  of  Pentecoll,  when  three  thoufand  were  added 
to  the  church  in  one  day,  the  apoftles  called  on  :hem 
to  repent,  and  be  baptized.  The  Quakers,  and 
fome  others,  deny  that  baptifm  with  water  is  to  be 
continued  in  the  church  ;  but  the  contrary  feems 
evident,  from  the  very  face  of  the  command.  The 
apoflles,  and  fucceeding  miniflers  of  Chrift,  were 
commanded  to  tt^ach,  to  preach  the  gofpel,  and  to 
baptize  all  nations ;  and  in  faithfully  teaching  and 
baptizing,  Chrifl  promifes  to  be  with  them  to  the 
end  of  the  world.  Our  blefled  Saviour,  likewife, 
exprefsly  enjoins  on  the  apoftles,  to  teach  his  difci- 
ples  to  obferve  all  things  whatfoever  he  hath  com- 
manded them  ;  but  baptifm  by  water  was  the  com- 
mand which  had  jufl  then  proceeded  from  his  fa- 
cred  lips.  Tt  is  manifeft  that  the  primitive  church 
received  the  pradtice  from  the  apoftles,  and  obferved 
it  is  a  command  of  Chrift. 

The  defign  of  baptifm  as  a  feal  of  the  covenant, 
and  badge  of  the  Chriftian  profeflion — its  ufe  as  an 
initiating  ordinance  into  the  church,  and  its  obvi- 
ous fignilication,  all  plainly  fhew  it  to  be  a  (landing 
inftitution  in  the  church,  and  to  "be  adminiftered 
with  water,  to  all  proper  fubjefts,  ^'  in  the  nam.e  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghoft," 
by  all  the  fathful  miniflers  of  Jefus  Chrifl. 

IL  I  am  now  to  fpeak  of  the  mode  of  baptifm. 

Before  I  proceed,  two  remarks  are  worthy  of 
particular  notic^. 

1.  As  baptifm  is  merely  a  pufitive  inftitution  of 
Chrift,  nothing,  with  regard  ta  its  mode,  fhould  be 
made  effcntial,  bui.  what  Chrift  has  exprefsly  trjoin- 
ed.     This  obfervation  muft  be  too  evident  to  meet 


[     49     ] 

With  any  oppofitlon.  Should  any  think  this  or  that 
mode  inoft  decent,  convenient,  or  fignificant,  let 
them  anfwer  a  good  confcience,  where  the  fcriptures 
are  iilent ;  but  let  them  not  make  it  eflential  to 
baptifm,  unlefs  it  is  exprefsly  enjoined  by  Chrift. 

2.  No  denomination  of  Chrillians  has  a  right  to 
fet  up  one  mode  of  baptifm  as  eflential,  and  exclude 
all  other  modes  without  exprefs  fcripture  warranty 
or  fome  pofitive  proof,  that  it  is  the  will  of  Chrift, 
the  great  king  and  head  of  the  church.  The  reafon 
of  this  is  plain.  Since  it  is  the  prerogative  of 
Chrift  to  appoint  the  ordinances  of  his  church,  it 
muft  belong  to  him  alone  to  determine,  what 
fhould  be  confidered  eflential  to  them.  For  any, 
therefore,  to  determine  the  exclufive  mode  of  bap- 
tifm, or  make  anv  thing  eflential  to  it,  which 
Chrift  himfelf  has  riot  appointed,  is  not  only  very 
uncharitable  to  their  brethren,  but  alfo  a  great  pre- 
furaption  on  the  prerogative  of  Chrift.  Our  breth- 
ren, the  Baptifts,  my  hearers,  hold  with  us,  that 
baptifm  muft  be  adminiftered,  by  a  regular  minif- 
ter  of  Chrift,  with  water,  in  the  name  of  the  Father, 
Son,  and  Holy  Ghoft  ;  but,  they  aflert,  that  it 
muft  be  done  in  the  mode  of  dipping,  or  plunging 
the  whole  body  under  water,  otherwife  it  would 
be  no  chriftian  baptifm.  Let  us  now  candidly  ex- 
amine this  matter.  The  queftion  is  not,  whether 
dipping  or  plunging  is  baptifm,  but  whether  plung- 
ing or  dipping  is  the  only  mode  of  chriftian  bap- 
tifm. It  is  not  fufficient  for  them  to  prove  in  the 
cleareft  manner,  that  plunging  is  a  proper  mode 
of  baptifm  ;  but  they  ought  to  prove,  and  muft 
prove,  if  they  do  any  thing  to  the  purpofe,  that 
plunging  is  the  only  mode  of  baptifm  by  water  in- 
ftituted  by  Chrift.    Inattention  to  this  circumftance. 


[     50     ] 

I  believe,  has  been  the  occafion  of  much  doubt 
and  confufion  in  the  minds  of  fome,  if  not  the 
fource  of  real  impofition,  in  this  point,  on  many 
chriftians.  But,  I  hope,  your  minds  may  be  free 
from  all  fuch  impofitions,  and  that  you  may  be 
able,  in  the  truth,  to  ftand  faft  in  the  liberty  where- 
with Chrifl  has  made  you  free. 

Let  us  now,  keeping  thefe  things  in  view,  con- 
fider  the  words  of  the  inftitution,  as  we  have  them 
in  our  text.  "  Go  ye,  therefore,  and  teach  all 
nations,  baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghoft,  Teaching 
them  to  obferve  all  things  whatfoever  I  have  com. 
manded  you  :  and,  lo,  I  am  with  you  alway,  even 
unto  the  end  of  the  world.'*  Here  we  have  the 
plain  command  to  baptize,  but  not  any  thing  pofi- 
tive  refpeding  the  mode.  Does  this  prove  that 
plunging  is  the  only  fcripture  baptifm  ? — Would 
not  one  of  the  baptifls  have  expreffed  it  differently, 
if  he  defigned  to  eftablifh  dipping  the  body  under 
water  as  the  only  mode  of  baptifm  ?  Since  the  bap- 
tills  aifert,  that  the  true  meaning  of  the  word  bap- 
tize, is  to  dip  or  pltmge  under  water,  this  mufl 
command  fome  attention  •,  but  as  it  will  lead  us 
back  to  the  original  language  in  which  the  gofpel- 
was  written,  waters  too  deep  for  moft  of  you,  my 
dear  hearers,  I  fhall  firft  lead  you  where  you  may 
fee  for  yourfelves. 

1.  We  affert,  that  the  word  baptize  does  not 
now  generally  fignify  to  plunge  or  dip  any  thing 
under  water  ;  nor  is  it  any  where  confined  to  this 
fignlfication  alone,  but  among  the  baptifls. — They 
fay,  on  the  contrary,  that  we  have  perverted  the 
word  to  fupport  our  own  practice, — We  therefore 
affert. 


[     5-1     ] 

2.  That  the  word  baptize  did  not,  in  our  Sa- 
viour's time,  alv/ays  fignify  plunging  or  dipping. 
Luke,  xi.  38,  "  And,  when  the  Pharifee  faw  it,  he 
marvelled,  that  he  had  not  firft  wafhed  before  din- 
ner ;"  or,  as  it  is  in  the  original,. that  he  was  not 
firfl  baptized.  We  all  know  that  baptizing  here 
does  not  mean  the  dipping  or  plunging  of  the 
whole  body  under  water,  but  only  the  v/afliing  of 
the  hands.  But  is  the  word  baptize  here  mifap- 
plied  and  perverted  ?   Who  has  done  it  ? 

It  is  alfo  certain,  that  this  word  is  ufed  by  infpi- 
ration  to  fignify  divers  v/afhing  without  any  refer- 
ence to  the  mode,  Mark,  vii.  4,  "  And  frcfm  the 
market,  except  they  baptize  or  wafh,  they  eat  not." 
The  word  baptifmous^m  this  and  the  eighth  verfe,  de- 
ferves  particular  attention.  Being  in  the  plural 
number,  it  muft  fignify  various  modes  of  wafhing, 
of  cups,  pots,  brazen  veiTels,  and  of  tables.  The 
word  is  likev/ife  applied  to  the  many  kinds  of  cere- 
monial walkings.  Heb.  ix.  10.  *'  Oniy  in  meats 
and  drinks,  and  divers  b'iptifms  or  v/afhings." 
Some  of  thefe  walhings  or  cleanfmgs  were  per- 
formed by  pouring,  othei  c  by  fprinkling,  and  fome 
of  them  could  not  be  doup  by  dipping  or  plunging. 

There  are  many  other  places  in  the  fcriptures 
where  the  word  is  ufed  to  fignify  any  kind  of  wafh- 
ing or  cleanfing,  even  where  there  is  no  dipping. 
Some  of  our  brethren,  the  Baptifts,  may,  perhaps. 
Hill  infill;,  that  according  to  the  bed  lexicographers 
and  mod  approved  mailers  of  the  original  lan- 
guage, this  word  fignifies  dipping  or  plunging  only. 

It  may  therefore  be  neceffary  for  their  fakes,  to 
pay  fome  farther  attention  to  this  matter  ;  though 
if  all  the  Lexicons  in  the  world  fliould  confirm 
their  appropriate  meaning  of  the  word,  it  ought  to 


C     52     ] 

have  no  weight  with  you  contrary  to  the  known 
ufe  of  it  by  divine  infpiration-^However,  for  your 
better  fatisfadion,  I  have  examined  a  number  of 
lexicographers,  and  find,  that  all  of  them  allow 
the  word  baptizo^  to  fignify  any  kind  of  wafliing,  or 
cleanfing  with  water.  This  matter  I  believe,  will 
be  clear  beyond  all  doubt,  to  any  one  who  will  take 
the  trouble  to  examine  Hefychius,  Budeus,  Scapu- 
la, Stephanus,  and  Dr.  Leigh's  Critica  Sacra. 
They  are  all  acknowledged  to  be  great  mailers 
in  the  Greek  language,  and  they  allow  the  word  to 
figmfy  wafliing  in  general. 

In  their  Lexicons  and  Commentaries,  they  fay, 
baptizo  lavo\  which  fignifies,  beyond  all  difpute, 
wafliing  in  general — baptifma  lavatio^  ablutio^  wafli- 
ing, ablution,  which  we  all  know  may  be  done,  and 
is  often  well  done,  without  plunging  the  body  all 
under  the  water.  It  is  of  no  force  to  fay,  that  the 
word  alio  fignifies  to  wafli  by  dipping,  or  plung- 
ing ;  becaufe  it  then  allows  of  other  modes  of  bap- 
tizing befides  dipping. 

This  is  granting  all  we  contend  for  in  the  text, 
that  our  blefled  Saviour  did  not  command  and  fix 
any  particular  mode  of  wafliing  with  water  in  the 
facred  inftitution  of  baptifm,  and  that  he  does  not 
require  dipping  or  plunging,  any  more  than  fprink- 
ling  or  pouring,  but  only  baptifm. 

Some  fay,  that  the  word  baptizo  is  derived  from 
bapto^"^  which  all  allow  to  fignify  dipping  or  plung- 
ing only,  as  the  dyers  do  when  they  mean  to  tinge, 
or  form  a  bright  colour ;  and,  therefore,  it  mufl: 
have  been  the  defign  of  our  Savi6ur  to  fix  the 
mode  of  baptifm  by  that  v/ord. — But  this  is  nothing 

♦  Even  the  word  hcpt/r  does  not  always  fignify  to  dip  or  "plunge.  It 
is  uied  in  Dan.  iv.  33,  where  it  fignifies  to  loet  ox  ffrinkle. 


[     55     ] 

to  the  p.urpofe.  If  our  Saviour  defigned  to  eftab- 
lifh  the  mode  by  the  word,  why  did  he  not  in  the 
inftitution  of  baptifm,  make  ufe  of  bapto  inftead  of 
bapfizo,  which  would  at  once  have  carried  the  al- 
lufion  more  llrongly,  and  forever  fixed  the  mode 
of  baptifm  to  plunging  only,  as  the  Baptillis  would 
have  it  ? — It  is  more  than  probable  that  the  word 
baptizo  was  ufed  by  our  Saviour,  and  not  bapto  ; 
becaufe  it  carried  the  beautiful  allufion  of  the  oth- 
er, but  left  his  church  at  liberty  to  ufe  the  various 
modes  of  adminiftering  the  holy  ordinance  accord- 
ing to  the  different  climes  and  feafons — according 
to  the  different  circumftances  and  necefTities — and 
according  to  the  various  infirmities  of  his  dear 
people. 

It  was  his  maxim,  "  I  will  have  mercy  and  not 
facrifice." — But  not  to  weary  you  with  thefe  re- 
marks, we  fhall  return  to  the  law  and  teftimony — I 
imagine  you  fee  that  the  mode  of  dipping  as  the 
only  true  baptifm,  is  not  enjoined  by  our  Saviour 
in  the  words  of  the  inftitution,  where  we  (hould 
moft  certainly  have  found  it,  had  it  been  his  de- 
^ign — let  us  examine  fcripture  example  rerpe<^ing 
the  mode  of  baptifm.  There  we  have  a  right  to 
expedl  fome  pofitive  proof,  that  dipping  is  the  onlj* 
mode,  efpecially  fmce  it  is  not  pofitively  and  ex- 
prefsly  enjoined  in  the  words  of  the  inftitution. 
But  if  all  the  examples  of  baptifm  we  have  record- 
ed, were  moft  evidently  performed  by  plunging,  it 
would  no  more  than  prove  that  plunging  is  one 
fcriptural  mode,  or  at  leaft  it  would  not  alone  prove, 
that  it  is  indifpenfably  necelTary  to  baptffm.  The 
baptifm  of  our  bleffed  Saviour,  by  John,  in  Jor  tan, 
claims  our  firft  attention.  Matt.  iii.  IG,  "  An.';  .!e- 
fiis  whenhe  was  baptized,  went  ftraightway  o<.t  q^ 


t     54     3 

the  water.*'- — This  may  be  true  hiflory,  though  he 
were  not  baptized  by  plunging.  His  coming  up 
out  of  the  water  may  have  no  refpefh  at  all  to  the 
mode  of  baptifm ;  for  it  was  manifeflly  after  he 
was  baptized.  Here  we  might  mofl  furely  have 
expelled  it  to  have  been  eftablifhed,  were  any  one 
of  the  modes  of  baptizing  to  be  the  only  true  bap- 
tifm. But  we  are  ftill  left  without  any  thing  cer- 
tain to  determine,  whether  our  bleiled  Saviour  him- 
felf  was  baptized  by  fprinkhng,  pouring,  plunging, 
or  fome  other  way. — Mark  ,alfo  fays,  "  Jefus  was 
baptized  of  John,  in  Jordan  ;"  but  refpeding  the 
mode,  he  is  wholly  (ilent. — He  might  have  been 
baptized  by  either  mode,  efpecially  as  there  was 
water  enough  for  dipping. — The  fa6:  that  Jefus 
came  up  out  of  the  water  after  he  was  baptized, 
cannot  with  any  certainty  prove,  that  he  had  b^en 
plunged  all  under  the  water  upon  that  folemn  oc- 
cafion. 

The  next  example  is  John's  baptizing  at  Enon, 
John,  iii.  23,.  "  And  John  was  alfo,  baptizing  in 
Enon,  near  to  Salem,  becaufe  there  was  much  wa- 
ter there  ;  and  they  came  and  were  baptized." 
This  does  not  even  prove  that  John  baptized  by 
plunging,  much  lefs  that  dipping  is  the  only  mod^ 
of  baptifm.  Where  there  were  fuch  multitudes  of 
people  as  reforted  to  Johi^,  much  water  muft  have 
been  neceffary  for  their  ufe,  had  he  baptized  by 
pouring  or  fprinkling. 

John,  notwithllanding  all  that  appears  to  the 
contrary  from  thefacred  hiflory,  might  have  ufed 
all  the  modes  on  different  fubjeds,  according  to 
then*  fcx,  age,  and  circumftance.  On  the  day  of 
Penicccrrt,  when  there  were  three  thoufand  added 
^  the  church  in  one  day,  is  it  not  very  improbable 


C     '55     ] 

that  any  of  them,  fmce  it  is  incredible  that  all  of 
them,  were  baptized  by  plunging  ?  The  baptifm  of 
the  Eunuch  is  another  example  recorded  in  fcrip- 
ture — we  have  a  particular  hiftory  of  this  in  the  8th 
chapter  of  the  Ads  of  the  apoilles — "  and  they 
went  down  both  into  the  water,  both  Philip  and  the 
Eunuch,  and  he  baptized  him ;  and  when  they 
were  come  up  out  of  the  water,  the  fpirit  of  th(^ 
Lord  caught  away  Philip/'  This  is  a  very  particu- 
lar  defcription  of  the  folemn  tranfa61:ion  upon 
which  the  Baptifts  mufl  infift,  as  a  clear  and  pofi- 
tive  proof,  that  plunging  is  the  only  fcripture  bap- 
tifm. 

But  I  hope,  in  a  few  words  to  fhew,  that  this  is 
fo  far  from  proving,  that  dipping  is  the  only  fcrip- 
ture baptifm,  that  there  is  not  any  certain  proof 
whether  the  Eunuch  himfelf  was  baptized  by 
plunging,  pouring,  or  fprinkling.  Here  let  it  be 
Aoticed,  that  the  Greek  prepofition  m,  does  not 
always  fignify,  into,  as  it  is  here  tranllated,  but  is 
often  tranflated,  to  or  unto — and  ek  tranflated,  out 
of,  very  frequently  fignifies,/rc;7;  any  thing.  Agree- 
able to  this,  the  paflage  may  be  thus  read — "  And 
they  went  down  both  to  the  water,  both  Philip  and 
the  Eunuch,  and  he  baptized  him  ;  and  when 
they  were  come  up  from  the  water,"  he* 

I  may  now  appeal  to  any  impartial  mind,  that  if 


*  Some  fuppofe  that  the  modeoi  baptifm  is  clearly  afccrtained,  by  it» 
bieing  faid  of  Chrift  and  others,  that  at  the  time  of  their  baptifm  they 
went  down  into  the  water,  and  came  up  out  of  the  v/ater.  If  fuch  will 
turn  to  the  biftory  of  Ifrael'stranfit  over  Jordan,  they  will  find  it  re- 
peatedly^ aflerted  that  they  went  down  into  Jordan,  (the  fame  river  in 
which  Chrift  was  baptized,)  and  came  up  out  of  Jordan,  and  wet  the 
folesof  their  feet  only.  If  Ifrael  went  down  into  Jordan,  and  came  up 
out  of  Jordan,  and  were  not  plunged  .all  over  in  Jordan,  as  it  is  certain 
they  were  not,  then  Chrifl's  going  into,  Jordan,  and  coming  up  out  of 
Jordan,  furmflie$  no  evideuce  that  he  was  baptized  by  plunging. 


[     56     ] 

any  one  fliould  read  this  hiftory,  who  has  heard  ©f 
baptizing  only  by  pouring  water  upon  the  perfon 
baptized,  whether  he  will  not  immediately  fay  the 
Eunuch  was  baptized  in  that  way  ;  and  whether 
he  who  has  never  feen  the  ordinance  adminiftered 
only  by  fprinkling  of  clean  water,  will  not  as  cer- 
tainly conclude,  that  Philip  baptized  him  by  that 
mode  ? — But  could  this  poflibly  be  the  cafe,  if 
there  were  in  the  text  any  clear  and  certain  proof 
in  favor  of  plunging  ?  We  will  now  confider  the 
pafTage  more  critically — "  and  they  went  down 
both  into  the  water,  both  Philip  and  the  Eunuch.** 
The  going  down  into  the  water  could  not  be  the 
baptifm  here  recorded  ;  becaufe  Philip  muft  then 
alfo  have  been  baptized,  fince  they  both  went  down 
into  the  water.  But  the  plain  fa£l  is,  that  the  going 
down  into  the  water,  is  no  part  of  the  baptifm  here, 
but  a  diftind  thinj: — "  And  he  baptized  him.'* 
This  fentence  contains  the  baptifm,  and  all  that  is 
certain  about  the  mode  in  which  it  was  adminifter* 
ed.  After  the  Eunuch  was  baptized,  it  is  faid^ 
"  they  both  came  up  out  of  the  water."  Does 
this  prove  th?.t  the  Eunuch  was  plunged  ?  and  why 
not  Philip  ?  Since  he  alfo  came  up  out  of  the  water. 
Should  it  be  granted  that  the  Eunuch  was  dipped, 
which  is  by  no  means  certain,  it  will  not  eftablifh 
dipping  as  the  only  fcriptural  mode  of  baptifm. 
Neither  will  it  prove,  that  it  is  eflential  to  the  right 
adminiftration  of  the  ordinance,  efpecially  as  it  is 
not  made  necefiary  by  him,  who  is  the  acknowledg- 
ed author  of  the  facred  inflitution. 

Let  us  now  confider  thofe  particular  paiTages  of 
facred  fcripture,  which  are  brought  to  prove  that 
plunging  is  the  only  true  mode  of  fcripture  bap- 
tefm — ^I'he  fij*fl  I  fhall  take  notice  of  is  inColoflians^ 


['    r,7    ] 

>ii.  12,  and  the  parallel  text  in  Romans,  vi.  4,  "  Bu- 
ried with  him  in  baptifm,  wherein  ye  alfo  are  rifen 
with  him  through  the  faith  of  the  operation  of  God, 
;tvho  hath  raifed  him  from  the  dead.  Therefore 
'we  are  buried  with  him  by  baptifm  into  death  : 
that  like  as  Chrift,  was  raifed  up  from  the  dead  by 
the  glory  of  the  Father,  even  fo  we  alfo  fliould 
walk  in  newnefs  of  life."  It  is  very  clear  that  the 
defign  of  inipiration  in  thefe  woi-ds,  was  not  to  ef> 
tablifh  any  particular  mode  of  baptifm.  It  was  to 
fliew,  that  ail  thofe  to  whom  he  addrefled  himfelf, 
who  were  truly  baptized  into  Jefus  Chrift,  had 
really  the  internal  change  figniiied  by  baptifm. 
They  were  baptized  into  his  death,  as  the  apoftle 
exprelfes  it.  They  were  really  dead,  and  buried 
with  Chriil  as  to  fin,  and  with  him  were  rifen  again ; 
and  they  alfo  were  really  alive-  unto  God,  and 
kould  not  defire  to  live  any  longer  in  fin. 
■  This  is  true  with  refpe6l  to  all  thofe  who  have 
this  internal  fpiritual  change,  by  the  wafhing  of 
regeneration,  and  fprinkling  of  the  blood  of 
Ghrifl  fignified  by  baptifm  ;  though  they  were 
baptized  only  by  fprinkling.  They  are  truly  and 
fpiritually  baptized  into  his  death — ^I'hey  "  are  bu- 
ried with  him  by  their  baptifm  into  death  ;"  and 
they  alfo  "  are  truly  rifen  with  him  through  the 
faith  of  the  operation  of  God^  who  hath  raifed  Chrifl 
from  the  dead.** 

Let  us  not,  my  hearers,  Le  too  flrenuous,  but 
candid  and  generous  to  our  brethren,  who  feem  to 
be  a  little  ftraitened  on  this  fubje61:.  Let  us  allow, 
that  the  apoflle  has  reference  to  the  external  mode 
of  baptifm.  It  will  then  prove  that  plunging  is  an 
allowed  mod€ — But  grant  that  it  was  an  approved 
mode  ;  grant  that  it  was  a  mode  of  baptifm  prac- 
F  2 


C   58   3 

fifed  in  thofe  warmer  climes  ;  and,  flill  farther, 
grant  that  it  was  the  only  mode  pra^lifed  by  the 
apoftles,  even  then  it  will  not  by  any  means  follow^ 
that  plunging  is  the  only  chriftian  baptifm.  It  is 
not  exprefsly  commanded,  and  exclufively  enjoined 
by  our  Lord  and  Mailer,  in  the  original  inftitution  y 
neither  any  where  elfe  in  the  facred.  fcriptures,  is  it 
intimated  to  be  his  will. 

Some,  to  prove  dipping  to  be  the  only  baptifm,. 
have  made  ufe  o£  1  Cor.  x.  2.  *'  And  were  all 
baptifed  unto  Mofes,  in  the  cloud,  and  in  the  fea.*' 
But  it  is  probable^  that  they  who  imagine  it  to  the 
purpofe,  are  ftill  where  our  fathers  were,  under  a 
cloud,  and  have  not  yet  paiTed  through  the  fea. 
Should  any  think  it  refers  to  the  mode  of  chriflian 
baptifm,  I  ihall  only  obferve,  that  the  fpray  of  the 
waters  on  the  right  and  left,  and  the  mift  of  the 
cloud  above,  as  tbey  pafled  through  the  fea,  gently 
fprinkling  them,  do  as  aptly  reprefent,  to  an  im- 
partial mind,  the  mode  of  fprinkling.  But  the 
apoftle,.  Eph.  iv.  5,1rays,  "  One  Lord,  one  faith, 
©he  baptifm."  It  is  true  that  we  acknowledge 
but  onejbaptifmby  water,  even  that  inftituted  by 
our  blelTed  Lord  in  our  text  ;  but  flill  there  may^ 
be  diiferent  ways  of  applying  the  water  in  the  facred 
walhing,  fuch  as  may  anfwer  a  good  confcience,  and 
may  moil  aptly  reprefent  the  manner  of  his  death 
with  Chrifl,  as  to  fm,  and  his  rifing  again  to  fpiritual 
life.  The  three  modes  ufed  in  the  proteftant 
church,  taken  together,  may  mofl  fitly  reprefent 
the  out  pouring  of  that  all  powerful  influence  of 
tbe  Holy  Spirit,,  by  which  the  command  comes 
Home  to  the  guilty  foul :  by  which  fin  revives,  and 
the  finner  is  overwhelmed  in  death.  They  may 
'aifd  rep/efent  that  fpiritual  wafhing  of  regeneratioa. 


C     ^-9     1 

and  fprinkling  of  the  precious  blood  of  Chrift,  by 
which  the  foul  is  cleanfed  from  fm  and  guilt,  and 
rifes  with  Chrift  to  a  new  fpiritual  life  and  'com- 
fort, through  faith  J  which  is  of  the  operation  of 
God. 

On  the  whole,  it  at  lead  is  evident,  that  our 
brethren  the  Baptifts  ought  to  be  a  little  lefs  pof- 
itive  on  this  fubjed:,  and  more  modefl  and  char- 
itable toward  thofe  who  differ  from  them  in  that 
refpedt.  They  hold  that  without  dipping  or  plung- 
ing the  body  all  under  the  water,  there  is  no  chrif- 
tian  baptifm  ;  efleeming  themfelves,  from  this 
principle,  the  only  chriftian  church  in  the  world  : 
they  will  hold  no  chriflian  communion  with  any 
of  the  proteftant  churches. 

The  Epifcopal  church  adminifters  baptifm  by 
pouring,  and  thofe  of  their  communion  ufe  that 
mode.  We  think  the  mode  of  fprinkling  as  fcrip- 
tural  as  pouring  or  plunging  ;  but  yet  we  can  ufe 
either  mode  as  may  befl  anfwer  a  good  confcience 
to  him  who  is  baptized. 

The  mode  of  baptizing,  by  fprinkling  clean 
water,  we  think  was  holden  forth  by  the  Jewifh 
types,  and  clearly  foretold  of  the  chriftian  church 
in  Ezek.  xxxvi.  25,  26,  "  Then  will  I  fprinkle 
clean  water  upon  you,  and  ye  ftiall  be  clean  from 
all  your  filthinefs,  and  from  all  your  idols  will  I 
cleanfe  you. — A  new  heart  alfo  will  I  give  you,  and 
a  new  fpirit  will  I  put  within  you  ;  and  I  will  take 
away  the  ftony  heart  out  of  your  flefh,  and  I  will 
give  you  a  heart  of  flefh.'*  It  is  exprefsly  promifed 
to  Chrift,  in  Ifa.  lii.  15,  "So  ftiall  he  fprinkle 
many  nadons  ;  the  kings  ftiall  fliut  their  mouths  at 
him,  for  that  which  had  not  been  told  them  ftiall 
they  fee  j  and  that  which  they  had  not  heard,  flialL 


[      60     ] 

they  confider."  This  mode  of  baptifm  is  very  ex- 
pVefTive  of  our  being  wafhed  and  cleanfed  from  our 
fins,  filth,  and  pollution,  by  the  precious  blood  of 
Chrifl,  which  is,  therefore,  called  the  blood  of 
f|)rinkling.  Heb.  xii.  22 — 24.  "  But  ye  are  come 
unto  Mount  Zion — and  to  Jefus  the  Mediator  of 
the  New  Covenant,  and  to  the  blood  of  fpriiikling, 
that  fpeaketh  better  things  than  that  of  Abel." — 
1  Pet.  i.  2.  "  Eleft  according  to  the  fore-knowl- 
edge of  God  the  Father  through  fandification  of 
the  Spirit  unto  obedience,  and  fprinkling  of  the 
blood  of  Jefus  Chrifl." 

Upon  the  whole,  it  is  clear  to  me,  beyond  a 
doubt,  and  I  ferioufly  think  it  will  alfo  appear  to 
every  impartial  mind,  that  it  was  not  the  defign 
of  Chrifl  to  confine  his  church  in  the  adminiftra- 
tion  of  »baptifm,  to  either  of  the  modes  which  have 
been  mentioned.  He,  therefore,  has  given  fuf- 
ficient  light  in  his  word,  to  countenance  the  ufe 
of  either  mode,  as  the  circumflances  and  necefTities 
of  his  people  may  require.  To  afcertain  the  proper 
fubjeds  of  this  ordinance,  is  a  matter  of  much 
greater  importance.  I  fhall,  therefore,  proceed 
upon  that  fubjecl,  after  making  a  few  remarks. 

1.  Our  brethren  are  mofl  certainly  wrong  and 
fchifmatical,  in  rejecting  all  other  chriftian  churches, 
on  account  of  their  difference  in  the  mode  of  ad- 
miniflering  baptifm.  They  have  no  fufEcient  war- 
rant to  make  dipping  or  plunging  effential  to  the 
very  being  of  baptifm. — We  do  not  doubt  that 
many  of  them  think  they  are  right ;  but  it  is  Very 
clear  to  me,  that  fach  have  never  thoroughly  and 
impartially  examined  the  facred  fcriptures,  or  have 
not  yet  learned  what  that  meaneth,  "  I  will  have 
jKiercy  and  not  facrifice." 


C     61     -] 

2.  We  may,  and  ought  to  own  thofe  minifters 
and  churches  which  Chrifl  Jefus  owns,  and  blefles 
with  his  graces,  prefence  and  influence  in  the  ad- 
miniftration  of  his  word  and  ordinances,  agreeably 
to  his  precious  promife  in  the  text. — We  believe 
he  thus  owns  fome  of  the  Baptiil  churches  and 
minifters  ;  and,  if  we  make  the  comparifon,  we 
trull  fome  of  our  minifters  and  churches  are  noth- 
ing behind  them.  Should  we  not  then  blefs 
God  together,  and  love  one  another  as  brethren  ? 
Who  objeds  to  this  ?  Let  him  anfwer  it  to  our 
Lord  and  mafter.  But  rather  let  him  now,  in  love, 
receive  the  light  and  truth  as  it  is  in  Jefus — let  him 
learn  to  be  lefs  bitter  and  cenforious — let  him  be 
more  modeft  and  charitable  towards  the  church  of 
Chrift,  and  let  him  not  makea  fchifm  where  Chrift 
makes  no  difference. 

3.  It  is  of  great  importance  as  matters  now  ftand^ 
that  we  all  fhould  critically  and  impartially  exam- 
ine  the  facred  fcriptures  on  this  point.  Important 
for  us  that  we  may  know  and  have  our  minds  ef- 
tablifhed  in  the  truth  ;  and  be  able  to  "  ftand 
faft  in  the  liberty  wherewith  Chrift  has  made  us 
free."  Important  for  the  Baptifts,  that  they  may 
be  lefs  zealous  in  matters  non-effential ;  but  more 
zealous  in  the  things  that  make  for  the  peace,  and 
the  edifying  of  the  body  of  Chrift  in  love  ;  left 
fome  of  them  fuffer  lofs  when  they  ftiall  be  faved 
fo  as  by  fire,  and  others  ftand  reproved  in  the  great 
day  of  the  Lord. 


|I|IH|MI«IIMW«I«  IPI 


Mii-iHifKiU'm-Ji^piini'MwiiLW  -mmuinnm  i^mimiv*»'n»imj 


SERMON    IL 


THE  QUALIFICATIONS  IN  ADULTS  FOR 
ADMISSION  TO  BAPTISM. 


ACTS,  VIIL  37. 

And  Philip  SAID,  if  thou  believest  with  all 
•i^l         thine  heart,  thou  mayest. 

1  HIS  was  the  anfwer  given  by  Philip, 
an  eminent  preacher  of  the  gofpel,  to  the  Ethiopian 
Eunuch's  requeft  to  be  baptized.  "  See,"  faid  the 
Eunuch,  "  here  is  water  ;  what  doth  hinder  me 
to  be  baptized  ?"  Philip  replied,  '^  if  thou  believed 
with  all  thine  heart,  thou  mayeft.*' — The  Ethiopi- 
an anfwered,  *'  I  believe  that  Jefus  Chrift  is  the 
Son  of  God."  Upon  this  profeflion  he  was  bap- 
tized. 

There  are  two  queftions  about  the  proper  fub- 
jeds  of  baptifm.  One  refpeds  adult  perfons — the 
other  infants.  Our  text  has  immediate  reference 
only  to  the  former,  and  is  a  proper  anfwer  to  that 
queftion. 


[     63     3 

We  fliall,  therefore,  now  proceed  to  confidef, 
who,  among  the  adults  to  whom  the  gofpel  is 
preached,  are  to  be  baptized,  or  what  quahfications 
in  fuch  are  necefTary  to  baptifm.  Let  it  here  be 
well  remembered,  that  as  the  facred  fcriptures  are 
the  rule,  we  mufl  neither  increafe,  nor  diminifli 
the  quahfications  therein  prefcribed. — I  fliall,  there- 
fore, call  your  attention, 

I.  To  the  facred  fcriptures  on  this  fubje£l»— 
And  then  proceed, 

II.  To  prove  the  necefTary  qualifications  for 
adult  baptifm,  from  the  nature,  ufe,  and  defign  of 
the  facred  inftitution. 

The  enquiry  now  before  us  is,  who  among  the 
adults,  that  live  under  the  light  of  the  gofpel,  and 
are  capable  of  hearing  and  underftanding  its  folemn 
and  interefling  report,  are  to  be  baptized  ? — The 
obfervations  which  fhall  be  made  in  this  difcourfe, 
are  to  be  underflood  with  reference  only  to  thefe. 
The  other  queflion,  refpeding  infants,  mufl  be  dif- 
tin6lly  confidered  in  another  place. 

On  this  fubjed,  my  brethren,  v^e  have  the  Bible 
open  before  us ;  but  the  text  claims  our  firfl  at- 
tention, becaufe  of  its  place  at  the  head  of  this  dif- 
courfe  ;  "  If  thou  believefl  with  all  thine  heart, 
thou  mayefl'*  be  baptized.  This  text  mufl  be  al- 
lowed to  import,  that  if  thou  dofl  not  believe  with 
all  thy  heart,  thou  mufl  not  be  baptized — I  may 
not  baptize  thee.  It  is  evident  that  Philip  here  in- 
tended two  things  by  his  anfwer.  1.  To  refer  the 
Eunuch  to  his  own  confcience  before  God.  2.  To 
obtain  fome  credible  evidence  of  the  true  flate  of 
his  mind.  The  firfl  being  clear,  the  Eunuch  read- 
ily and  folemnly  anfwers  the  fecond  in  the  follow- 
ing emphatical  words^ — /  believe  that  Jefiu  Q4driji  is 


C     64     3 

the  Son  of  God.  What  kind  of  faith  Is  here  requir- 
ed by  the  Evangelift,  is  the  only  queftion  that  re- 
mains to  determine  the  fenfe  of  the  text ;  for  it  mufl 
be  fuppofed,  that  the  Eunuch  profefled  the  fame  faith 
which  Philip  required.  Some  imagine  it  to  be  on- 
ly what  is  called  an  hiftorical  faith — a  common 
bare  affent  of  the  underflanding  to  the  hiflory  of 
the  gofpel — fuch  as  thofe  commonly  have  who  are 
educated  under  its  light.  But  how  this  can  be 
called  believing  with  all  the  heart,  can  hardly  be 
conceived,  fmce  the  very  definition  wholly  excludes 
the  heart. 

Others  fuppofe  it  is  the  faith  that,  in  fome  meaf- 
ure  realizes  to  the  mind  the  folemnity  and  impor- 
tance of  the  fa6ts  holden  up  to  view  in  the  gofpel, 
which  mufl  greatly  affed  the  foul,  and  make  the 
fmner  tremble  ;  but  does  not  imply  any  change  of 
heart,  or  real  conformity  of  it  to  the  things  believ- 
ed.— But  how  can  this  be  a  believing  with  all  the 
heart,  which  is,  according  to  the  fuppofition,  a  be- 
lieving againft  the  heart ! — ^Thus  the  apoflle  fays, 
"  The  devils  believe  and  tremble."  But  let  the 
fcripture  explain  itfelf,  and  we  fhall  not  here  be  at 
a  lofs.  Rom.  x.  9,  10.  '^  That  if  you  flialt  con- 
fefs  with  thy  mouth  the  Lord  Jefus,  and  fhalt  be- 
lieve in  thine  heart  that  God  hath  raifed  him  from 
the  dead,  thou  flialt  be  faved.  For  with  the  heart 
man  believeth  unto  righteoufnefs,  and  with  the 
mouth  confeffion  is  made  unto  falvation.'*  To  be- 
lieve in  the  heart,  and  with  the  heart,  is  a  faving 
faith  in  fcripture-language ;  "  For  with  the  heart 
man  believeth  unto  righteoufnefs."  It  is  alfo  ob- 
fervable,  that  the  true  ronfeflion  with  the  mouth 
flows  from  a  believing  heart ,  for  thus  coafeiiioo 
is  made  unto  falyati^n. 


[     65     ] 

It  IS  evident,  that  in  order  to  baptifm,  the  Evan- 
gelid  required  faving  faith  in  Chrifl,  and  that  of 
one  alfo  who  was  not  a  heathen.  It  feems,  hence, 
clearly  to  follow,  that  of  thofe  to  whom  the  gofpel 
is  preached,  no  one  is  to  be  baptized  but  the  believ- 
er, and  he  only  upon  giving  credible  evidence  of 
his  faving  faith  in  Chrifl  Jefus.  This  agrees  with 
the  mod  obvious  fenfe  of  the  commidion,  Matth. 
xxviii.  19.  Mark,  xvi.  15,  16.  "  Go  ye,  there- 
fore, and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghofl.  And  he  faid  unto  them,  Go  ye  in- 
to all  the  world,  and  preach  the  gofpel  unto  every 
creature.  He  that  believeth  and  is  baptized  ihall 
be  faved  ;  but  he  that  believeth  not  fhall  be  dam-' 
ned.'' 

It  accords  with  the  do6lrine  Chrifl  taught  long 
before,  fee  John,  iii.  5.  "  Jefus  anfwered  and  faid 
unto  him,  Verily,  verily,  I  fay  unto  thee,  except  a 
man  be  born  again  h.  cannot  fee  the  kingdom  of 
God.  Jefus  anfwered.  Verily,  verily,  I  fay  unto 
thee,  except  a  man  be  born  of  water,  and  of  the 
fpirit,  he  cannot  enter  into  the  kingdom  of  God." 

It  alfo  feems  to  have  been  the  uniform  pradice 
of  all  the  apoflles,  according  to  the  infpired  records 
of  their  condud.  Ai^s,  ii.  38—41.  "  Then  Peter 
faid  unto  them,  repent  and  be  baptized,  every  one 
of  you  in  the  name  of  Jefus  ChrifL,  for  the  remif* 
fion  of  fms,  and  ye  fhall  receive  the  gift  of  the 
/  Holy  Ghofl.  Then  they  that  gladly  received  his 
word  were  baptized  ;  and  the  fauie  day  there  were 
added  unto  them  about  three  thiufand  fouls." 

True  repentance  necefTarily  implies  a  change  of 
heart  ;  therefore  to  give  up  ourlelves  to  be  bap- 
tized in  the  name  of  Jefus   Chril,  as    called  unon 
G 


I     66     J 

in  the  text,  pre-fuppofes  a  fa^tog  faith. — ^It  pre- 
fuppofes  that  faith,  which  is  conne£led  with  the 
forgivenefs  of  fins.  But  to  clearly  determine  the 
matter,  it  is  added  in  the  41  ft  verfe,  "  then  they 
that  gladly  received  the  word,"  which  is  the  fame 
as  believing  with  all  the  heart,  "  were  baptized." 
Here  it  is  manifeft  that  the  apoftles  baptized  none 
of  the  many  thoufands,  who  heard  them  preach  on 
that  folemn  occafion,  but  thofe  who  appeared .  cor- 
dially to  embrace  the  gofpel,  A£ls,  viii.  12,  13. 
*'  But  when  they  believed  Philip  preaching  the 
things  concerning  the  kingdom  of  God,  and  the 
name  of  Jefus  Chrift,  they  were  l>aptised,  both 
men  and  women.  Then  Simon  himfelf  believed 
alfo,"  &c.  Simon  was  baptized  only  on  the  fuppo- 
fition  of  faving  faith,  and  was  rejected  immediately 
when  it  appeared,  that  he  was  in  the  gall  of  bitter- 
nefs,  and  bonds  of  iniquity.  I  find  no  example  in 
this  facred  hiftory,  of  adult  perfons,  who  were 
baptized,  but  what  confirms  the  fame  thing.* 

Upon  the  whole,  it  is  very  evident,  that  though 
the  apoftles  preached  the  gofpel  to  every  creature, 
to  Jews  and  Gentiles,  yet  they  baptized  no  adult 
perfons,  unlefs  they  made  a  profeflion  of  real  re- 
ligion, and  gave  credible  evidence  of  faving  faith 
in  the  Lord  Jefus  Chrift.  Thus  it  appears  from 
fcripture,  that  nothing  ftiort  of  true  and  faving 
faith  renders  an  adult  perfon  a  proper  fubjed  of 
chriftian  baptifm. — I  ftiall  now  proceed, 

II.  To  argue  the  necefiary  qualifications  for 
adult  baptifm,  from  the  nature,  ufe,  and  defign  of 
the  facred  inftitudon. 

Under  this  head  I  ftiall  endeavor   to  ftiew,  from 

*   See  the  mfl*nce  of  LydJa  and  the  Jalter— Aa«,  irl  15—34 


[     67     ] 

a  rariety  of  coi||||Heratibns,  that  faith  in  Chrift, 
and  nothing  fhort  of  it,  qualifies  an  adult  perfon 
for  baptifm. 

This  will  appear,^^,  from  the  ufe  of  baptifm 
as  an  initiating  ordiaance  into  the  church.  Our 
blefled  Saviour,  fpeaking  of  adult  perfons,  fays/ 
John,  iii.  3.  "  Except  a  man  be  born  again  he  can- 
not lee  the  kingdom  of  God."  In  the  5th  verfe-— ; 
"  Except  a  man  be  born  of  water,  and  of  the  Spirit, 
he  cannot  enter  into  the  kingdom  of  God.  And 
in  John,  xviii.  36.  "  Jefus  anfwered,  my  kingdom 
is  not  of  this  world.  If  my  kingdom  were  of  thi» 
world,  then  would  my  fervants  fight,  that  I  fhouldf 
not  be  delivered  to  the  Jews  ;  biit  now  is  my  king- 
dom not  from  hence."  The  apoftle  alfo  aiferts, 
Titus,  ii.  14,  "  That  Chrift  gave  himfelf  to  redeen* 
us  from  all  iniquity,  and  to  purify  unto  himfelf  a 
peculiar  people,  zealous  of  good  works." 

If  the  church  of  Chrift  is  to  confift  of  a  peculiar 
people,  feparated  from  the  world— if  a  man 
muft  be  born  of  the  Spirit  to  enter  into  this  king* 
dom,  it  muft  follow  that  baptifm^,,  which  introduced 
an  adult  perfon  into  the  vifible  church,  as  a  quali- 
fied member,  ought  not  to  be  adminiftered  to  any 
of  thefe  but  upon  credible  evidence,  that  they  are 
thus  qualifi^.  This  is  exa<^ly  agreeable  to  the 
anfwer  of  our  queftion,  in  the  Shorter  Catechifm, 
which  fays,  "  That  baptifm  is  not  to  be  adminifter- 
ed to  any  who  are  out  of  the  vifible  church,  until 
they  profefs  their  faith  in  Chrift,  and  obedience  to 
him." 

2.  From  the  defign  of  baptifm,  as  a  feal  of  the 
covenant  of  promife,  both  on  God's,  an5  on  our 
part.  In  this  covenant  are  promifes  to  the  church 
in  general,  and  to  the  believer  in   particular,  for 


C     68     ] 

himfelf  and  his  children,  as  I  ihaJi  ihew  on  another 
occafion.  But  nothing  fhort  of  faith  in  Chrifl 
brings  an  adult  perlbn  into  this  covenant,  and  en- 
titles him  to  the  promifes.  The  promifes  are  yea 
and  amen,  only  in  Chrifl  Jefus,  agreeably  to  2 
Cor.  i.  20.  Since  it  is  by  faith  only  that  a  perfon, 
who  a£ls  for  himfelf,  or  who,  according  to  the 
gracious  conftirution,  afts  for  others,  agrees  to  the 
covenant,  or  takes  hold  of  the  promife,  it  is  a  great 
abfurdity  to  adminifter  baptifm,  which  is  a  feal  of 
the  covenant  to  any  adult  unbeliever.  Faith,  there- 
fore, in  Chrift,  or  an  hearty  agreement  to  the  cove- 
nant on  our  part  is  abfolutely  neceiTary  to  baptifm. 
3.  Adult  baptifm  is  a  public  folemn  profeflion, 
that  we  do  forfake  our  fms,  that  we  renounce  our 
idols,  and  give  ourfelves  and  ours  to  God  through 
Jefus  Chrift.  But  no  perfon  adlually  does  this  ex- 
cept he  has  faith  in  Jefus  Chrift.  Philip,  therefore, 
faid,  "  If  thou  believeft  with  all  thine  heart  thou 
mayeft"  be  baptized.  Confequently  true  faith  is 
a  neceiTary  qualification  in  adult  baptifm.  But  to 
fum  up  the  whole,  and  bring  it  before  you  in  one 
view — If  adult  baptifm  fignifies  any  thing  fpiritual 
on  the  part  of  the  baptized,  if  it  feals  to  him  any 
promife  for  himfelf,  or  for  his  children,  it  muft 
fuppofe  real  faith.  For  example  :  the  waftiing 
away  of  our  ftns  by  the  blood  of  Chml:  muft  cer- 
tainly fuppofe  faith  in  Chrift,  or  elfe  it  fignifies  that 
which  is  not  true.  If  it  feals  to  adults  the  prom- 
ifed  bleflings  of  the  new  covenant  for  them.ielyes, 
or  for  their  children,  it  is  only  through  Chrift,  and 
neceffarily  fuppofes  faith.  In  whatever  light  we 
confider  the  fubje6l,  faving  faith  appears  to  be  a 
qualification  efRnlially  neceiTary  for  adult  baptifm. 
All  the  inftances  of  adult  baptifm,  we  have  record- 


C     69     ] 

cdin  the  facredwiptures,  are  full  on  this  point.- 
They  clearly  fhew,  that  the  apoftles,  and  primitive 
difciples  of  Chrift  did  not  baptize  any  to  whom 
they  preached  the  gofpel,  on  the  fuppofition  of  a 
mere  hiitorical  faith,  or  becaufe  they  were  only 
ferioufly  afFeded.  Fehx  trembled,  but  was  not 
baptized.  And,  no  doubt,  many  others  trembled 
under  the  powerful  preaching  of  the  apoflles  on 
the  day  of  Pentecoft  ;  but  we  do  not  read  that  any 
of  them  were  baptized,  except  thofe  who  gladly 
received  the  word.  When  the  apoflles  went  out 
to  the  Gentiles,  they  preached  the  gofpel  to  vaft 
multitudes  ; "  but  we  do  not  find  that  they  baptized 
any  adults,  either  men  or  women,  except  thofe 
who  made  a  credible  profeilion  of  their  faith  in 
Chrift. 

We  have  fufficient  light,  therefore,  whether  we 
look  diredtly  to  the  fcriptures,  or  reafon  on  the 
nature,  ufe,  and  defign  of  this  inftitution,  to  fhew 
us  that  faith  is  an  eifential  pre-requifite  to  adult 
baprifm  ;  or  that  this  ordiiiance  fnuft  not  be  ad- 
miniftered  to  any  but  through  the  qualifying  influ- 
ence of  this  grace.  The  reafon  is  obvious.  All 
the  promifed  blellings  of  the  covenant  of  grace  are 
treaiured  in  Chrift  for  his  church  and  people,  and 
flow  out  to  ^m  only  through  faith.  This  alone 
unites  us  to  him,  and  gives  us  a  gmcious  title  to 
the  privileges  and  bleflings  granted  to  believers, 
either  for  themfelves  or  their  children.  The  apof-* 
tie  addreffed  the  multitude  on  the  day- of  Pentecoft, 
exadly  in  this  connexion. 

PrefTmg  on  them  the  call  to  repentance,  faith, 
and  baptifm,  by  this  very  argument,  he  faid,  "  Re- 
pent and  be  baptized  every  one  of  you  in  the 
name  of  Jefus  Chrift,  for  the  remifTion   of  fins — - 


C     70     ] 

For  the  promife  is  to  you,  and  tO[jj||rour  children." 
It  is  plain,  that  there  is  neither  force  nor  propriety 
in  this,  unlefs  repentance  and  faith  were  neceffary 
to  baptifni,  and  to  the  enjoyment  of  the  bleflings 
and  privileges  of  the  gofpel  church. 

.  That  which  qualifies  an  adult  perfon  for  baptifm, 
gives  him,  through  this  ordinance,  an  equal  right 
to  enjoy  all  the  privileges  and  bleflings  of  the  free 
citizens  of  Zion.  But  nothing  Ihort  of  faith  in 
Chrifl  can  give  an  adult  perfon,  before  God,  and 
nothing  fliort  of  a  credible  profellion  of  it  can,  in 
the  view  of  the  church,  give  him  a  right  to  the  en- 
joyment of  all  thefe  bleflings  and  privileges.  Faith 
in  Chrifl,  therefore,  mufh  be  confidered  as  an  ef- 
fential  qualification  for  adult  baptifni — And,  upon 
the  flridefl  examination,  this  will  be  found  to  be 
agreeable  to  the  pradlice  of  the  church  in  purefl 
times.  It  alfo  has  been  the  fentiment  and  praftice 
of  the  moft  pious  and  fuccefsful  miniflers  of  Chrifl 
in  every  age  of  the  church — and  it  agrees  with  the 
confeflion  of  the  faith  of  our  church,  and  I  believe 
of  all  the  befl  reformed  churches  in  the  world. 
This  difcourfe  fhiJl  now  be  clcfed  with  a  few  re- 
marks. 

1.  Baptifm  is  a  folemn  inflituticn.  It  is  un- 
doubtedly of  equal  authority  and  fokmnity  with 
the  holy  ordinance,  the  Lord's  fup*r.  Some 
feem  to  have  loofe  ideas  of  baptifm,  and  of  the 
qualifications  neceffary  for  its  proper  fubje^lr,  who, 
at  the  fame  time,  are  very  fuperflitious  refpefting 
the  holy  fupper.  But,  according  to  fcripture,  they 
arc  both  on  the  fame  foundation — both  equally 
foL'mn  and  facred.  They  have  one  author.  They 
are  feals  of  the  fame  covenant ;  and  they  are  both 
fccranaents  of  the  new  teilament,  and  require  the 


C     71     ] 

fame  qualification»in  adult  perfons — in  both  we 
have  to  deal  with  a  heart-fearching  God  ;  and  we 
ar  J  to  give  up  ourfelves  in  covenant  to  him,  through 
Jefus  Chrift,  to  be  his  for  ever. — The  fin  of  coni- 
ing  unqualified  to  both,  is  equally  heinous — the 
profanation  of  either  is  equally  dangerous. — He 
who  comes  properly  qualified  to  baptifm,  ought 
to  blefs  God,  and  come  cheerfully  to  the  Lord's 
fupper. 

2.  The  true  church  is  founded  on  the  rock 
Chrifl  Jefus.  Since  baptifm  is  the  initiating  ordi- 
nance into  the  church,  faith  in  Chrift  is  neceffary 
to  baptifm  in  adult  perfons.  A  credible  profellion 
of  this  faith  is  the  ground  upon  which  baptifm  is  to 
be  adminiflered  to  any  adult  perfon.  According- 
ly we  find  that  when  Peter  profefTed  his  faith  in 
Chrift,  our  bleffed  Saviour  anfwered,  (Matt.  xvi. 
18.)  "  And  I  fay  alfo  unto  thee  that  thou  art  Pe- 
ter, and  upon  this  rock  I  will  build  my  church  ; 
and  the  gates  of  hell  fhall  not  prevail  againft  it." 
There  may  be  other  churches,  and  indeed  thofe 
mufl  be  other  churches,  who  are  not  built  on  this 
foundation,  and  make  not  any,  or  a  different  profef- 
fion. — They  may  be  numerous  and  flourifhing  ; 
but  they  certainly  will  be  entirely  confumed  when 
every  man's  work  fliall  be  tried  by  fire. 

3.  The  church  of  Chrift  ought  to  hold  the  or- 
dinance of  baptifm,  very  dear  and  facred.  This 
not  only  fignifies  and  feals  to  believers  the  ineftima- 
ble  bleflings  and  privileges  of  the  new  covenant, 
but  is  the  ordinance  of  admiffion  into  the  church. 
Oh  !  how  careful  fhould  the  miniflers  and  church- 
es of  Chrift  be  in  their  condu6t,  left  this  facred  or- 
dinance be  profaned  !  They  fliould  always  be  vigi- 
lant, left  any   jDhould  proftitute  it  to  purpofes  for- 


[     72     ] 

eign  to  the  facred  defign  of  its  inflitutlon.  The 
world  fhould  know  that  minifters  have  no  right, 
but  from  Chrift,  to  adminifter  baptifm  to  any. 
Every  one  ought  to  know,  that  it  is  not  a  matter 
of  favor  with  them,  which  they  may  beftow^  at  pleaf- 
ure,  but  at  their  peril.  The  word  of  God  is  their 
rule  :  and  we  all  know,  or  ought  to  know,  that 
when  this  facred  inflitutlon  is  mifapplied  and 
abufed,  it  is  always  attended  with  fome  of  the 
worft  confequences,  both  to  the  church  and  to  the 
fouls  of  men. 

4.  They  who  defpife  and  wilfully  negled  this 
ordinance,  cannot  be  chriftians.  Though  we  do 
not  hold  that  baptifm  is  abfolutely  neceffary  to  fal- 
vation  ;  yet  fnice  it  is  a  pofitive  inftitution  of  Chrifl, 
and  enjoined  on  his  church  as  a  {landing  ordi- 
nance, they  who  wilfully  negled  it,  they  who  de- 
fpife it,  are  certainly  chargeable  with  continued 
difobedience  to  him,  and  muil  be  confidered  as 
deftituie  of  the  diHinguiihing  qualifications  of 
chriftians. 

5.  All  thofe  who  are  baptized  are  under  moft 
folemn  obligations  to  live  holy  lives — they  are  giv- 
en up  to  God — they  are  fet  apart  for  him — they 
ought  to  give  up  themfelves  wholly  to  God  and 
his  fervice,  and  to  live  foberly,  righteoufly  and 
godly  in  all  manner  of  converfation.  For  them 
now  to  live  in  fm,  and  to  purfue  the  ways  of  the 
wicked,  is  to  deny  their  baptifm  j  is  to  difown  the 
God  of  their  fathers,  and  to  load  their  fouls  with 
aggravated  guilt.  Be  perfuaded  then,  all  you  of 
this  charad;er,  to  renounce  your  tranfgreffions, 
fpare  your  own  fouls,  and  give  glory  to  God  through 
Jefus  Chrift.  Some  of  you  have  folemnly  ac- 
knowledged thefe  obligations  before  God  and  his 


r  75  ] 

people  'y  and  have  fealed  the  covenant  at  the  Lord's 
table  :  you  ought,  therefore,  to  love  and  ferve  him, 
whom  you  have  thus  acknowledged  to  be  your 
God  and  Saviour.  Confider,  oh  !  confider  how 
aggravated  your  fms  mull  be  againfl  fuch  folemn 
ties  !  Can  you  think  any  obligations  fo  facred,  fo 
folemn,  fo  often  confirmed,  as  thofe  which  you  ar« 
under,  to  forfake  all  the  ways  of  hn,  to  live  to  God, 
and  to  ferve  him  with  your  whole  foul  ? 


ma* 


SERMON    IIL 

INFANl^  BAPTISM. 


GAL.  IIL  29. 


And  if  ye  be  Christ's,  then  are  ye  Abra- 
ham's SEED,  /.ND  HEIRS  ACCORDING  TO  THE 
PROMISE. 

Respecting  the  etemal  council  of 
God  the  Father,  and  the  defign  of  his  grace  to- 
wards our  loft  world,  we  are  informed,  John,  iii. 
16,  That  "  God  fo  loved  the  world  that  he  gave 
his  only  begotten  Son,  that  whofoever  believeth 
in  him  fhould  not  periih,  but  have  everlafting  life." 
To  complete  this  glorious  work  of  falvation  ;  to 
redeem  us  from  all  iniquity,  and  purify  unto  him- 
felf  a  peculiar  people  ;  to  deftroy  Satan's  kingdom, 
and  to  bring  glory  to  God  in  the  falvation  of  Tin- 
ners— Jefus  Chiift  was  appointed  Mediator  of  the 
New-Covenant.  It  pleafed  God,  foon  after  the 
fall  of  man,  to  reveal  this  gracious  defign,  and  fet 
up  his  church  and  kingdom  on  earth,  which  he  has 
fupported  in  every  age  of  the  world.  To  the 
members  of  this  kingdom,  God  has,  at  different 
times,  promifed  certain  bleffings,  and  granted  cer- 


I  <5  ] 

tain  privileges  gradually  difplaying  the  riches  of 
his  grace  and  goodnefs,  in  a  variety  of  liicGeilive 
difpenfations.  The  firil  gracious  intimation  is  re* 
corded,  Gen.  iii.  15,  vi^here  it  is  promifed,  that 
*'  The  feed  of  the  woman  lliall  bruife  the  ferpent's 
head."  It  pleafed  God  more  fully  to  reveal  this 
glorious  defign  to  Abraham.  With  him  he  ef- 
tablifhed  a  gracious  covenant  ;  a  covenant  v^hich 
contai.Vid  certain  proniifes.  To  him  he  alfo  grant- 
ed certain  bleflings  and  privileges,  both  for  his  nat- 
ural and  fpiritual  feed,  (Gen.  xvii.  7.)  Upon  this 
I  fhali  hereafter  have  occafion  to  fpeak  more  fully. 
— God  thus  conftituted  him  the  Father  of  the 
Faithful.  He  thus  eftablilhed  his  covenant,  that 
they  fhould  not  only  pattern  his  faith,  but  that  all 
his  fpiritual  feed  or  children  fhould  alfo  inherit 
the  fpiritual  bleflings  and  privileges  of  the  cove- 
nant of  promife.  This  the  apoflle,  more  than 
once  or  twice,  exprefsly  afferts  in  our  context. 
*'  Know  ye,  therefore,  that  they  which  are  of  faith, 
the  fame  are  the  children  of  Abraham.  And  the 
fcripture  forefeeing  that  God  would  juflify  the  hea- 
then through  faith,  preached  before  the  gofpel  un- 
to Abraham,  faying,  In  thee  (hall  all  nations  be 
bleffed.  So  tl^n  they  which  be  of  faith  are  blefled 
with  faithful  Abraham.  That  the  blefling  of  A- 
braham  might  come  on  the  Gentiles  through  J^fus 
ChriH:  ;  that  we  might  receive  the  promife  of  the 
Spirit  through  faith.  For  ye  are  all  the  children 
of  God  by  Faith  in  Chrifl  Jefus."*  Then  he  funis 
up  the  whole  in  our  text.  "  If  y^  be  Chrifl's,  then 
are  ye  Abraham's  feed,  and  heirs  according  to  the 
promife."  That  the  promife  here  mentioned,  con- 
tained fpiritual  blelfmgs  and  privileges  5  that   God 

•  Ve/fM,  7,8,9,  14,  2€, 


[     76     ] 

granted  thefe  to  Abraham  as  the  Father  of  the 
Faithful ;  that  it  was  one  of  thofe  bleflings  con- 
tained in  this  covenant  of  promife,  that  infants 
were  to  be  received  with  their  parents  into  the 
church,  and  have  ihe  feal  of  the  righteoufnefs  of 
faith  adminiflered  to  them — that  this  blefling,  or 
privilege  of  Abraham,  is  now  come  upon  the  Gen- 
tiles, through  faith  in  Chrift,  as  is  afferted  in  the 
i4thverfe — and  that  all  who  are  Chrift's,'are  A- 
braham's  feed  and  heirs  according  to  the  promife 
as  expreffed  in  our  text,  feem  to  be  inconteftible 
truths.  The  do<^rine  inferred  from  the  words  of 
our  text,  in  this  connexion,  as  the  fubjeCc^of  the 
enfuing  difcourfe,  is. 

That  believers  under  the  gofpel  difpenfation 
have  a  right  to  baptifm  for  their  infant  children, 
or  that  the  infants  of  fuch  are  to  be  baptized. 

To  illuftrate  and  eftabliih  this  doctrine,  it  is  pro- 
pofed  by  divine  afli (lance  to  ihew, 

I.  That  God  did  gracioufly  grant  unto  Abra- 
ham, as  the  father  of  believers,  that  infants  fhould 
be  received  into  the  vifible  church  with  their  pa- 
rents. 

II.  That  God  commanded,  that 'the  feal  of  the 
righteoufnefs  of  faith  fhould  be  adminiflered  unto 
them. 

III.  That  this  great  privilege  is,  under  the  gof- 
pel, confirmed  and  continued  to  believers.  Or 
that  the  infant  children  of  believers  are  to  be  bap- 
tized. 

I.  I  am  to  (how,  That  God  did  gracioufly  grant 
unto  Abraham,  as  the  father  of  believers,  that  in- 
fants fhould  be  received  into  the  vifible  church  with 
their  parents. 


I  11  ] 

That  the  truth  of  this  may  clearly  ai^pear,  fever- 
al  things  command  particular  attention. 

1.  At  a  time  when  religion  was  very  low  in  the 
world,  and  when  the  vifibie  church  was  almofl  ex- 
tin^,  God  called  Abraham  out  from  the  wicked 
world,  in  order  to  fet  up  his  church  and  kingdom 
in  his  family.* 

2.  tWhen  God  had  tried  and  proved  Abraham *s 
faith  and  obedience,!  he  eflabliflied  hj's  covenant 
with  him  as  an  everlalling  covenant,  and  fet  up  his 
church  in  Abraham's  houfe.|  Here  we  fee  certain 
commands  enjoined  on  Abraham ;  certain  inllitu- 
tions  for  him  to  obferve,  and  certain  bleilings  and 
privileges  granted  to  him  for  himfelf,  and  for  his 
feed.  Thefe  blefiings  were  to  continue  in  the 
church,  and  to  defcend  to  his  children  through  fuc- 
ceeding  ages.  This  w^as  an  everlatting  covenant. 
"■'  I  will  be  a   God  to  thee,   and  to  thy  feed  after 


tnee.'* 


S.  Let  it  be  ftridly  obferved,  that  the  fpiritual 
blefiings  contained  in  this  covenant,  were  granted 
to  Abraham  as  a  father  to  the  faithful.  They  are 
fummed  up  in  thefe  emphatical  words ;  "  I  will  be 
a  God  to  thee,  and  to  thy  feed  after  thee."  The 
Jews  themfelves  underftood  it  in  this  view,  but  con- 
fined the  blefiings,  both  fpiritual  and  temporal,  to 
Abraham's  natural  feed  through  the  law.  This 
grofs  mifi:ake  the  apoftle  correds,  in  the  chapter 
containing*  our  text,  by  clearly  fiiewing,  that  th^y 
were  defigned  for  his  fpiritual  feed  alfo,  through 
the  gofpel,  whether  Jews  or  Gentiles.  The  true 
fi:ate  of  the  matter  was  this — The  vifible  church  at 
that  time  was  almofl  fwallowed  up^in  a  deluge  of 

«  Can.  Chap.  12.        f  Chap.  15,  iG.        \  Otup,  if, 

H 


[  78  : 

idolatry,  and  wickednefs — but  God  was  pleafed  to 
call  forth  Abraham,  and  begin  a  new  difpenfation 
of  grace  to  his  church.  To  difplay  more  fully  his 
glorious  defign,  he  gave  richer  promifes,  and  grant- 
ed more  ample  privileges. 

This  was  to  be  an  everlafling  covenant,  Gen. 
xvii.  7.  "  And  I  will  eftablifh  my  covenant  be- 
tween me  and  thee,  and  thy  iieed  after  tiee,  in 
their  generations,  for  an  everlafting  covenant,  to  be 
a  God  unto  thee  and  thy  feed  after  thee." 

4.  In  this  difpenfation  of  his  grace  to  his  church, 
he  exprefsly  granted  unto  Abraham  this  great  priv- 
ilege, that  infants  fhould  be  received  into  the  vifi- 
ble  church  with  their  parents  ;  and  he  ordered 
that  the  fign  of  the  covenant  fhould  be  adminifler- 
ed  to  every  male  child  at  eight  days  old.  The 
fame  day,  in  obedience  to  the  divine  command,  wa^ 
Abraham  circumcifed,  and  his  fon  lihmael.* 

Here,  my  brethren,  was  fomething  new  and  glo- 
rious— Abraham,  through  this  covenant,  no  doubt, 
faw  Chrift,  the  glorious  head  of  all  his  fpiritual 
feed,  and  was  glad,  as  our  bleffed  Saviour  obferves.f 

Under  this  difpenfation  you  fee  that  God  ap- 
pointed and  commanded,  that  infants  fhould  be  re- 
ceived into  the  church  with  their  parents.  Infants, 
by  circumcifion  as  an  initiating  ordinance,  were  ad- 
mitted into  the  church.  Thus  the  apoftle  fays, 
A6ls,  vii.  8.  "  And  he  gave  him  the  covenant  of 
circumcifion.  And  fo  Abraham  begat  Ifaac,  and 
circumcifed  him  the  eighth  day,"  &c. 

It  is  very  evident  that  the  church  once  pofielfed 
this  ineftimable  privilege  of  giving  up  their  chil- 
dren to  God  in  the  covenant  of  promife  j  and  it  it 

*  Saaefis,  xvii.        f  Joha,  viii.  SS. 


[     79     ] 

as  evident  that  by  the  fpecial  command  of  God,  the 
faithful,  in  the  only  true  church,  enjoyed  the  fame 
through  fucceeding  ages.  They  alfo  had  many 
precious  promifes  for  their  children  recorded  in 
the  facred  oracles,  all  which  are  yea  and  amen  in. 
Chrifl  Jefus  to  behevers. — Of  this  I  fnall  have  oc- 
cafion  to  fpeak  more  freely  in  another  place. 

II.  I  propofe  to  (hew,  that  God  did  command^ 
that  the  feal  of  the  righteoufnefs  of  faith  (hould  be 
adminillered  to  infants.  To  prevent  a  •difficulty 
from  arifing  in  your  minds,  I  would  here  obferve, 
that  no  fign  nor  feal,  which  is  wholly  legal,  and  re- 
fpecls  only  temporal  bleffings,  can,  with  any  pro- 
priety, be  called  a  feal  of  the  righteoufnefs  of  faith. 
Thofe  who  believe  tlv^  facred  fcriptures,  cannot 
doubt,  that  God  comnianded  circumcifion  to  be  ad« 
miniflered  to  infants  of  eight  days  old.* 
.  It  is  commanded,  that  not  only  Abraham  muft 
circumcife  his  own  children,  but  it  is  exprefsly 
commanded,  that  his  feed  after  him  mufl  be  cir- 
cumcifed  in  their  generations.  So  flridt  was  the 
command,  that  every  uncircumcifed  male  child  was 
ordered  to  be  cut  oif  from  God's  people,  becaufe 
he  had  broken  the  covenant.  Some,  perhaps,  may 
fay,  that  this  is  nothing  to  the  purpofe,  for  circum- 
cifion was  a  carnal,  legal,  bloody  ordinance.  They 
may  fay,  that  it  was  a  covenant  of  works,  and  could 
have  no  refpeft  to  Chriftian  baptifm.  As  for  fuch^ 
let  them  take  heed  left  they  be  found  to  oppofe  the 
apoille,  and  contradict  the  fpirit  of  inspiration. 
But,  my  hearers,  let  your  minds  be  calm  and  at- 
tentive.  Circumcifion  was  a  feal  of  the  righteouf- 
nefs of  faith.     The  very  fame  circumcifion  which 

♦  Genefis,  vii.  10—12—14. 


I     80     ] 

God  appointed,  and  commanded  to  be  adminifter- 
ed  to  infants,  who  were,  by  it,  admitted  into  the 
covenant  of  promife  with  their  parents,  was  a  feal 
of  the  righteoufnefs  of  faith. — Faith  is  not  of  works, 
but  of  grace. 

Whatever  ends  circumcifion  might  be  fuppofed 
to  anfwer  in  this,  or  the  fucceeding  difpenfation, 
yet  it  was  here  a  feal  of  the  righteoufnefs  of  that 
faith,  by  which  a  believer  is  jufllfied  and  faved. 
The  apoftle  Paul  referring  exprefsly  to  this  com- 
mand of  circumcifion,  and  fpeaking  of  the  bleifed- 
nefs  of  thofe.whofe  fms  are  forgiven,  fays,  Romans, 
iv.  9^  10^  11,  12.  "  Cometh  this  bleflednefs  then 
upon  the  circumcifion  only,  or  upon  the  uncircum- 
cifion  alfo  ?  for  we  fay  that  faith  was  reckoned  to 
Abraham  for  rightequfnefs. — Kow  was  it  then  reck- 
oned ?  when  he  was  in  circumcifion,  or  in  uncir- 
cumciiion  ?  Not  in  circumcifion,  but  in  uncircum- 
cifion.— And  he  received  the  fign  of  circumcifion, 
a  feal  of  the  righteoufnefs  of  the  faith  which  he  had, 
yet  being  uncircumcifed  :  that  he  might  be  the  fa- 
ther of  all  them  that  believe,  though  they  be  not 
circumcifed,  that  righteoufnefs  might  be  imputed 
unto  them  alfo  : — and  the  father  of  circumcifion 
to  them  who  are  not  of  the  circumcifion  only,  but 
v/ho  alfo  walk  in  the  fleps  of  that  faith  ©f  our  fa- 
ther Abraham,  which  he  had,  being  yet  uncir- 
cumcifed.". 

Having  proved  to  you  that  circumcifion  was  a 
feal  of  the  righteoufnefs  of  faith,  and  having  proved, 
that  God  himfelf  commanded  it  to  be  adminiftered 
to  infants  as  a  (landing  ordinance  in  his  church, 
under  the  Abrahamic  and  Mofaic  difpenfations  of 
the  covenant  of  promife,  it,  therefore,  mufl  be  ev- 
ident to  every  impartial  mind,  that  the  true  church 


[     81     I 

once  had  this  grant  from  heaven,  and  that  the  menr- 
bers  of  the  vifible  church  did  once,  and  for  a  long, 
time  enjoy  this  great,  this  interefting  privilege. 
They  did  give  Hip  their  infant  offspring  to  God, 
and  in  token  of  this  the  feal  of  the  righteoufnefs  of 
faith  was  adminiflered  to  them. 

Thefe  are  the  points  which  were  to  be  eflablifh- 
ed  under  the  hrit  and  fecond  heads  of  this  dif- 
courfe*  But  before  I  proceed  to  the  next  head,  it 
may  be  neceffary  to  anfwer  fome  obje^bioris,  v/hich 
•have  been  thrown  in  the  way  of  the  truth,  and 
which  may  fliil  be  lurking  in  fome  of  your  minds. 

It  has  been  faid,  that  the  law  given  at  Sinai  dif- 
annulled  this  covenant  with  Abraham ;  that  the 
law  was  four  hundred  and  thirty  years  after  this ; 
and  that,  fmce  it  was  an  entire  new  difpen- 
fation,  attended  with  many'  new  ceremonies, 
it  mufl  have  rendered  the  Abrahainic  difpenfation 
ufelefs.  In  confequence  of  this  remark,  fome  have 
faid,  that  all  arguments  drawn  thence  are  of  no 
weight,  and  tend  only  to  confufe  and  deceive  weak 
minds.  All  this  is  very  plaufible,  indeed,  and  may 
have  great  weight  with  fome  ;  but  it  is  eafy  to  fliew 
every  candid  mind  that  th«  aff^^rtion  is  falfe,  and 
that  the  objection  has  no  force. 

1 .  Though  it  fbould  be  granted  that  the  Abra- 
hamic  difpenfaiion  ceafed,  when  fucceeded  by 
the  Mofaic  economy  ;  yet  it  will  by  no  means 
follow,  that  the  covenant  of  promife  v/as  made 
void.  Neither  will  it  follow,  thart  any  of  the  blef- 
fings  and  privileges  once  granted  to  believers,  were 
taken  away.  Thefe  may  (1-and  good,  and  promifed 
bleflings  be  more  clearly  holden  up  to  view,  and 
more  liberally  beflowed  on  the  church,  in  a  new- 
way,  by  the  fucceeding  difpenfation,.  agreeably  to^ 
H2. 


[      82     ] 

the  gracious  defign  of  God,  more  fully  to  dlfplar 
his  mercy.    ■ 

2.  It  is  certain,  that  circumcifion,  as  a  fign  of 
the  Abrahamic  covenant,  and  as  a  feal  of  the 
rightooufnefs  of  faith,  was  continued  under  the 
Jewifh  difpenfation  ;  that  the  privileges  granted  to 
the  church  were  continued— that  many  of  the 
bleffings  promifed  to  Abraham,  as  the  father  of 
believers,  were  enjoyed  by  the  Jewifh  church,  and 
that  God  beftowed  thefe  bleffings  on  that  people, 
as  tho  God  of  Abraham,  the  God  of  Ifaac,  and 
the  God  of  Jacob.  It,  therefore,  muft  follow,  that 
the  Abrahamic  covenant  was  not  made  void  by 
the  Jewifh  difpenfation. 

3.  But  what  is  more  than  all,  we  have  the  apof- 
tle's  exprefs  declaration  on  this  head — a  declara-' 
tion,  which,  v/hen  properly  confidered,  mufl  for 
ever  filence  all  fuch  objedlors.  Gal.  iii.  17. 
"  And  this  I  fay,  that  the  covenant  that  was  con- 
firmed before  of  God  in  Chrift,  the  law  which 
was  four  hundred  and  thirty  years  after  cannot 
dlfannul,  that  it  fhould  make  the  promife  of  none 
efied.'*  If  the  law,  or  Jewifh  difpenfation,  had 
made  void  this  great  promife,  or  privilege,  it  would 
now  have  been  of  none  eifeft. — The  blcflings  could 
not  have  come  upon  us  Gentiles. 

III.  It  is  here  propofed  to  fhew,  that  the  priv- 
ilege once  granted  to  Abraham,  as  the  father  of 
believers,  that  infants  fhould  be  received  into  the 
vifible  church  with  their  parents,  is  confirmed  un- 
der the  gofpel,  and  is  continued  to  believers. 
Hereit  would  be  eafy  to  fhew,  that  all  the  prom- 
ifes,  blelTmgs  and  privileges  of  the  church,  con- 
tained in  every  difpenfation,  in  all  their  true  fpirit- 
ml  meaning,  are,  under  the  gofpel,  confirmed  and 


C     83     ] 

continued  to  believers  ;  but  we  are  confined,  hf 
the  narrow  limits  of  our  difcourfe,  to  only  one 
privilege.  But  let  it  be  our  prefent  comfort,  that 
this  is  not  fmall. 

1.  Every  fpiritual  privilege  once  granted  to  the 
church  by  its  great  King  and  Head,  remains  in 
full  force  until  repealed.  This  may  be  thus  illuf- 
trated — God  once  granted  unto  Abraham,  as  a 
father  in  the  church,  the  privilege  of  giving  up 
himfelf  in  covenant.  This  remained  in  force 
under  the  Jewifh  difpenfation  to  all  his  feed,  and 
as  it  is  not  yet  repealed,  remains  ftill  in  force  to 
all  his  fpiritual  children.  This,  I  believe,  will 
hold  good  with  refpedl  to  all  the  fpiritual  bleiiings 
and  privileges  God  has  granted  to  his  church  in 
every  age.  Modes  and  fhadows  may  be  changed, 
but  the  fubftance  ftill  remains.  It  has  been  proved, 
that  God  did  grant  and  confirm  unto  his  church 
the  privilege- that  infants  fliould  be  received  into 
the  vifible  church  with  their  parents,  and  that  the 
feal  of  the  righteoufnefs  of  faith  (hould  be  given 
unto  them.  This,  unlefs  it  has  been  repealed, 
moft  certainly  remains  as  an  inheritance  for  be- 
lievers, which  they  may  enjoy  as  members  of  the 
vifible  church,  and  true  children  of  Abraham. 
For  to  ufe  the  apoftle's  argument,  believers  are 
all  one  in  Chrift  Jefus,  and  if  ye  be  ,  Chrift's,  then 
are  ye  Abraham's  feed,  and  heirs  according  to  the 
promife. 

If  believers  have  now  an  undoubted  right,  by 
heirihip,  to  all  the  privileges  of  the  covenant  of 
promife  granted  to  Abraham,  which  are  not  re- 
pealed under  the  gofpel,  we  may  boldly  affert, 
that  if  this  privilege  is  not  now  repealed,  the  com- 
mand  of  God  is  now  on  all  true  believers  to  give 


[      84     ] 

up  their  infants  to  him  in  covenant ;  and,  as  a 
toKen  to  this,  ought  to  have  adminiflered  to  them 
that  which  is  now  the  fign  of  the  covenant,  and 
feal  of  the  righteoufnefs  of  faith. 

But  we  beheve,  and  confidently  affirm,  that  all 
the  fpiritual  blellings  and  privileges  formerly 
granted  to  the  church  are  now   in  full  force. 

We  have  particularly  proved,  that  this  privi- 
lege alfo  was  once  granted,  it,  therefore^  remains 
confirmed  under  the  gofpel,  and  continued  to  be- 
lievers. Thofe  who  undertake  to  releafe  chriftians 
from  this  command  of  God,  and  deny  believers 
the  inefliimable  plcafure  of  giving  up  their  dear  in- 
fant offspring  to  God  in  covenant  through  Jefus 
Chrifl,  ought  now  folemnly  to  prove,  that  this 
privilege  is  made  void  by  the  gofpel.  The  burden 
of  proof  now  lies  upon  our  brethren,  the  Baptifts. 
Here  we  ought  alway  to  put  the  laboring  oar  into 
their  hands,  and  then  let  them  labor  fmce  they 
will  undertake  it.  But,  alas  !  their  tafk  here  is  as 
difficult  as  it  is  unthankful. — Our  bleifed  Saviour- 
charges  us  not  to  think  that  he  came  to  "  defhroy 
the  law  and  the  prophets."  (Matth.  v.  17.)  The 
apodle  alfo  affures  us,  that  all  the  promifes  are  yea 
and  amen  in  Chrifl  Jefus,  (2  Cor.  i.  20.)  Agree- 
ably to  this  we  may  be  afTured  that  Chriil  came  to- 
be  unto  his  dear  people  all  that  the  law  typified  of 
him — to  fulfil  all  that  the  prophets  foretold  of 
him,  and  to  beftow  all  the  fpiritual  blefTrngs  prom- 
ifed  in  his  word. 

But  let  us  calmly  hear,  and  let  us  without  prej- 
udice examine  what  our  brethren  the  Baptifls  fay 
to  prove  that  this  privilege  is  repealed  by  the  gofpel, 

1 .  It  is  faid  that  this  covenant  belonged  to  the 
Jewifh  difpenfation,  which  was  wholly  done  away 


[     85     ] 

by  ChriH:,  and  that  confequently  it  is  now  of  no 
force. 

Anf.  1.  But  though  we  allow  that  the  Jewifh 
difpenfation  is  now  wholly  done  away — though 
we  alfo  grant  that  this  privilege  belonged  to  it, 
yet  it  will  not  follow  that  this,  or,  indeed,  any  of 
the  fpiritual  bleflings  and  privileges  are  now  re- 
pealed. We  muft  here  diftinguilh  between  a  dif- 
penfation, and  the  blejflings  difpenfed.  The  for- 
mer is  the  way  in  which  the  latter  are  difplayed 
and  communicated.  The  Jewifh  difpenfation  was 
only  the  manner  which  God  ch ofe,  by  various 
laws,  types  and  fhadows  to  difplay  and  communi- 
cate the  bleflings  of  his  covenant  to  the  Jv^wifh 
Church.  It  is  eafy  to  fee,  that  one  difpenfation 
may  entirely  ceaie  and  give  place  to  another,  and 
yet  all  the  covenant  bleflings  and  privileges  .  of  the 
former  may  be  continued,  and,  indeed,  many 
more  added  and  enjoyed  under  the  latter.  This, 
in  fadl,  has  been  the  cafe  in  the  church  through 
various  fuccelTive  difpenfations,  as  might  very  eafily^ 
be  fhewn,  were  it  neceffary. 

2.  But  we  utterly  deny  that  the  covenant  of 
promife  containing  the  privilege  for  which  we  con- 
tend, ever  belonged  to  the  Jewifh  difpenfation.  We 
affert  the  reverfe,  that  the  Mofaic  difpenfation  be- 
longed wholly  to  this,  and  was  added  four  hundred 
and  thirty  years' after,  for  fpecial  reafons  as  the 
-apoflle  fays.*  Since,  therefore,  the  giving  of  the 
law  did  not  difannul  the  covenant  of  promife,  the 
taking  of  it  away,  certainly  could  not  deflroy  the 
privilege  for  which  we  contend.  Neither  could  it 
make  void  the  folemn  command  by  which  it  was 
enjoined,  nor  hinder  the  blefling  of  Abraham,  in 
this  refped,  from  coming  on  the  Gentiles.  This  is 

*  Gal.iii.  17,  18. 


C     86     ] 

moil:  evidently  the  true  Hate  of  the  matter.  When 
the  Jewifli  dirpenfation  was  taken  away,  the  cove- 
nant command  and  promife,  with  all  the  fpiritual 
privileges  and  bbffmgs,  came  under  the  gofpel 
difpenfation  confirmed  to  true  believers,  the  fpirit- 
ual feed  of  Abraham,  the  true  heirs  according  to 
the  promife.  Thus  it  is  eafy  to  fea,  how  the  blef- 
fmg  of  Abraham  is  now  come  on  us  Gentiles. 

To  this  it  is  objected  that  the  promife  of  the 
land  of  Canaan  is  done  away.  Though  this  objec- 
tion is  not  fo  very  evident  in  every  refpc6l ;  yet 
grant  it,  and  then  the  heavenly  Canaan  remains  to 
the  church,  which  v/as  the  fpiritual  meaning  of  the 
original  promife.  That  circumcifion  is  abolifhed 
by  the  gofpel,  is  another  objection.  But  notwith- 
flanding  this,  the  fpiritual  bieffings  fignified  by  cir- 
cumcifion,  remain  under  the  gofpel ;  and  Jefus 
Chrift  fulfils  it  to  his  people  by  circumcifmg  their 
hearts,  dhrift,  under  the  gofpel  difpenfation,  has 
alfo  inflituted  baptifm,  to  be  the  fign  of  the  cove- 
nant, and  the  feal  of  the  righteoufnefs  of  faith. 
This,  therefore,  is  called  by  the  apoflle  the  circum- 
cifion of  Chrift.  Col.  ii,  11,  12.  "In  whom  alfo 
ye  are  circumcifed  with  the  circumcifion  made  with- 
out hands,  in  putting  off  the  body  of  the  fms  of  the 
flefh,  by  the  circumcifion  of  Chrift,  buried  with 
him  in  baptifm,"  &c. 

Baptifm  now  remains  under  the*J^ofpel  an  ini- 
tiating ordinance  into  the  church.  It  is  now  the 
fign  of  the  covenant  of  promife,  and  the  true  feal 
of  the  righteoufnefs  of  faith.  From  this  there  is 
not  the  leaft  evidence  that  the  command  is  repeal- 
ed, and  the  granted  privilege  taken  away  ;  but, 
on  the  contrary,  it  clearly  Ihews,  that  they  are  ia 
full  force  on  believers  under  the  gofpeL 


mmnimtmammm 


SERMON    IV. 

INFANT  BAPTISM. 


GAL.  III.  29. 


And  if  ye  be  Christ's,  then  are  ye  Abra- 
ham's SEED,  AND  HEIRS  ACCORDING  TO  THE 
PROMISE. 

IN  the  preceding  difcourfe,  this  dodrine 
was  inferred  from  the  words  of  our  text,  viz. 

That  believers  under  the  gofpel  difpenfation  have 
a  right  to  baptifm  for  their  infant  offspring,  or  that 
the  infants  of  fuchare  to  be  baptized. 

In  illuftrating  and  eftabhfhing  this  dodrine,  we 
have  fhown. 

That  God  did  gracioufly  grant  unto  Abraham, 
as  the  father  of  believers,  that  infants  fliould  be  re- 
ceived into  the  vifible  church  with  their  parents  : 

That  God  commanded,  that  the  feal  of  the 
righteoufnefs  of  faith  fhould  be  adminillered  to 
them  : — And, 

That  this  great  privilege  is  confirmed  and  con- 
tinued to  believers  under  the  gofpel ;  or  that  the 
iiifant  children  of  believers  are  to  be  baptized. 


I     88     ] 

On  this  lafl:  prppofition  we  remarked,  that  every 
fpiritual  privilege  once  granted  to  the  church  by 
its  great  'King  and  Head,  remains  in  full  force  until 
repealed.  That  this  privilege  is  not  repealed,  and 
that  the  command  of  God  is  new  on  all  true  believ- 
ers to  give  up  their  infant  offspring  to  him  in  cov- 
enant, to  receive  the  fign  of  the  covenant,  and  feal 
of  the  righteoufnefs  of  faith. 

We  examined  what  the  Baptifls  fay,  to  prove 
that  this  privilege  is  repealed,  by  the  gofpel,  viz. 
that  this  covenant  belonged  to  the  Jewifh  difpenfa- 
tion  which  is  done  away  by  Chrift. — This  reafon- 
ing  we  found  to  be  inconcluiive — we  called  you  to 
diftinguifh  between  a  difpenfation  and  the  blefiings 
difpenfed — and  fhowed  that  the  covenant  of  prom- 
ife,  containing  the  privilege  for  which  we  contend, 
never  did  belong  to  the  Jewifh  difpenfation,  but 
that  the  latter  was  added  four  hundred  and  thirty 
years  after,  and  when  it  was  taken  away,  the  cov- 
enant, command,  and  promife,  with  all  their  fpirit- 
ual privileges  and  bleffings,  came  under  the  gofpel 
confirmed  to  true  believers.  Thus  the  blefliiig  of 
Abraham  is  now  come  on  the  Gentiles. 

We  proceed^to  remark,  that  though  the  Jewifh 
difpenfation  be  aboliflied — though  circumcifion  be 
done  away,  yet  the  grant  is  not  repealed — the  priv- 
ilege remains  to  believers — the  com^mand  is  in  full 
force,  and  fmce  baptifm  is  the  circumcifion  of 
Chrifl,  and  a  feal  of  the  righteoufnefs  of  faith, 
through  the  adminiflration  of  this,  the  blefling  of 
Abraham  may  now  come  upon  the  Gentiles.  Some, 
to  prove  that  this  privilege  is  now  repealed,  and 
that  infants  are  cut  off  from  the  church  by  the 
gofpel,  bring  Matth.  iii.  S,  9.  "  Bring  forth, 
therefore,  fruits  meet  for  repentance  :  And  think 


C     89     ] 

not  to  fay  within  yourfelves,  we  have  Abraham  to 
our  father  :  for  I  fay  unto  you,  that  God  is  able  of 
thefe  ftones  to  raife  up  children  unto  Abraham." 
Upon  this  I  would  make  the  following  obferva- 
tions. 

1.  The  infants  of  behevers  are  here  either  in- 
tended, or  not  intended.  If  infants  are  not  fpoken 
of  in  this  place,  it  is  nothing  to  the  purpofe,  for 
which  it  is  cited.  But  fhould  any  fay,  that  the  in- 
fants of  believers  are  here  intended,  and  are  by  this 
cut  off  from  the  church  as  well  as  others,  it  will  al- 
fo  as  certainly  follow,  according  to  verfes  10 — 12. 
"  That  fmce  they  cannot  bring  forth '  fruit,  they 
will  alfo  be  hewn  down,  and  caft  into  unquencha- 
ble fire." 

2.  The  truth  is  this,  adult  perfpns  only  are  in- 
tended by  John  in  this  addrefs.  They  are  trees 
full  grown,  which  muft  bring,  forth  good  fruit,  or 
be  excluded  the  church  by  the  gofpel,  and  be  hewn 
down,  and  cafl  into  unquenchable  fire. — The  Phar- 
ifees  and  Sadducees  prefumed  that  they  had  a  good 
right  to  baptifm,  merely  becaufe  they  were  the 
natural  feed  of  Abraham.  But  John  fhewed  them, 
that  under  the  gofpel  this  would  be  of  no  avail  to 
any  adults,  who  do  not  bring  forth  good  friiit. 
This  implies  what  v/e  contend  for,'  that  all  who 
bring  forth  fruit  meet  for  repentance,  fhould,  un- 
der the  gofpel,  inherit  the  covenant-blefling  of  Fa- 
ther Abraham. 

Others  think  that,  what  the  apoftle  fays,  in  his 
epiftle  to  the  Hebrews,*  refpe6:ing  God's  making 
a  new  covenant  and  deflroying  the  old,  fully  re- 
peals the  grant,  command  and  promife  for  which 

Hebrews,  viii.  7,  8,  9. 

I 


[     90     ] 

we  contend.  But  it  will  be  evident  to  any  one,  at 
leaft  to  every  impartial  mind,  who  attentively  reads 
this  and  the  following  chapter,  that  the  apofllc 
here  refers  only  to  the  law  given  at  Sinai,  or  ti^e 
Jewifh  difpenfation.  This,  we  have  proved,  may 
be  abolifhed,  and  the  privileges  which  God  had  be- 
fore granted  his  church,  with  the  command  by 
which  they  were  enforced,  remain  unaffeded. 
Whatever,  in  the  Jewifh  difpenfation,  was  defigned 
by  the  old  covenant,  which  was  taken  away,  it 
could  ;iot  difannul  the  covenant  which  was  before 
confirmed  in  Chrift,  it  could  not  fo  difannul  it,  as 
to  make  void  any  of  the  fpiritual  privileges  and 
bleflings.  For  thefe  were  before  confirmed  in 
Chriil  to  believers.— (Gal.  iii.  17.) 

It  alfo  appears  from  this  whole  epiftle,  that  the 
apoftle  was  laboring  to  convince  the  Jews,  that 
God's  defign  in  the  abolition  of  the  Sinaic  econo- 
my, containing  many  coftly,  carnal,  and  bloody  or- 
dinances, and  a  worldly  fanduary,  was  to  m/ake 
w^ay  for  the  gofpel  difpenfation,  a  difpenfation 
which,  inflead  of  ccntra<5Ling  the  bleffings  and  priv- 
ileges of  his  dear  people,  fhould  eftabliih  them  on 
a  better  foundation,  with  gr'eat  additions,- and  fliould 
increafe  their  fpiritual  bleflings  in  heavenly  places 
in  Chrifl  Jefus.  Here  certainly  can  be  nothing 
like  a  repeal  of  the  grant  made  to  Abraham.  It  is 
worthy  of  particular  notice,  that  in  giving  a  viev7  of 
the  new  covenant,  the  apoftle  makes  ufe  of  the  lame 
exprelTion  which  God  ufed  with  Abraham.  By 
this  he  doubtlefs  intended  to  Ihew,  that  the  privi- 
leges granted  to  Abraham  are  confirmed  and  con- 
tinued to  believers  under  the  gofpel. 

But  if  the  Abrahamic  blefling  refpeding  infants 
is  confirmed 'and  contiiuicd  to  believers  under  the 


C    5i    ] 

gofpel,  it  is  moft  certain  that  the  Command  alfo 
comes  clothed  with  all  Che  wcighc  of  the  vaftly  fu- 
perior  lii^ht  and  grace  which  diilinguifn  the  gofpel 
diipenfatioi;!.  We  may.,  with  much  greater  propri- 
ety, infill,  that  the  Baptifts  ihould  point  out  a  re- 
peal of  this  command— that  they  rfiould  point  out 
an  exprefs  proliibition  of  !afant-baptifm  in  the  New 
Tellament,  with  much  greater  propriety,  I  fay, 
than  they  can  demand  of  us  a  new  command  for  a 
privilege  once  granted  to  the  church,  a  privilege 
always  enjoyed  before,  and  a  privilege  fo  clearly 
eflablifhed  and  continued  to  believers  under  the 
gofpel.  We  cannot,  we  dare  not  give  up  this  priv- 
ilege of  believers  without  fome  exprefs  warrant 
from  God.  An  exprefs  command  from  him  is  as 
neceffary  to  nullify,  as  to  eflablilh  a  pofitive  inlli- 
tution,  to  revoke  as  to  grant  a  privilege  to  the 
church. — The  Chriftian  church  thus  underftood 
k^  and  both  circumcifion  and  baptifm  were  at  firft 
adminiflered  together  even  to  the  Gentiles,  till  cir- 
cumcifion was  exprefsly  prohibited  by  infpiration, 
and  baptifm  alone  eilabliilied  in  the  church,  as  the 
fign  of  the  covenant,  and  feal  of  the  righteoufnefs 
of  faith.  But  there  is  no  prohibition  of  the  privi- 
lege granted  to  the  church,  refpeding  their  infant 
feed  ;  it,  therefore,  remains  to  believers  under  the 
fandion  of  the  divine  command,  end  is  fealed  to 
them  for  their  children  in  the  ordinance  of  baptifm. , 
We  have  no  necellity  of  a  new  command,  fmce 
baptifm  is  now  the  feal  of  the  righteoufnefs  of  that 
faith  by  which  we  become  the  feed  of  Abraham, 
and  heirs  according  to  the  promife.  We  might, 
with  the  greateft  propristy,  reft  the  controverfy 
here,  for  the  Baptifts  cannot  fhew  any  prohibition 
of  thfl  privilege  in  tlie  facred  fcriptures — believe 


[     92     ] 

and  be  baptized  refpe^ls  adult  perfons  in  the  firft 
inftance,  and  their  offspring  through  them,  as  is 
proved.  If  the  grant  is  no  where  repealed,  it  is 
mofl  certainly  continued  to  believers  under  the  gof- 
pel  difpenfation.  But  in  addition  to  this,  we  think 
it  IS  eafy  to  fhew,  that  this  privilege  is  confirmed 
to  believers  in  many  places  in  the  New  Teftament. 
We  have  fhewn  from  fcripture,  that  God  did  grant 
this  privilege  unto  Abraham  as  the  father  of  be- 
lievers, and  that  he  did  command  that  infants 
fhould  be  received  into  the  vilible  church  with  their 
parents,  and  enjoined,  that  the  feal  of  the  righteouf- 
nefs  of  faith  be  adminiftered  to  them.  When, 
therefore,  we  find  the  apoflle  declaring,  that  they 
who  are  of  the  faith  are  the  children  of  Abraham,* 
that  they,  are  blefled  with  faithful  Abraham,!  that 
the  bleffing  of  Abraham  is  come  on  the  Gentiles 
through  Jefus  Chrift,  (Gal.  iii.  14.)  and  then  de- 
claring, in  our  text,  that  if  ye  be  Chrifl's  then  are  ye 
Abraham's  feed,  and  heirs  according  to  the  prom- 
ife ;  we  mud  firmly  believe  that  this  Abrahamic 
privilege  or  bleiling,  as  well  as  others,  is  confirmed 
to  believers  under  the  gofpel  difpenfation. 

The  apollle,  in  his  epiftle  to  the  Romans,  af- 
firms very  clearly,  by  a  flriklDg  fimilitude,  that  the 
Gentile  believers  were  to  enjoy,  at  lead,  the  fpirit- 
ual  privileges  and  bleflirigs  granted  to  the  Jewifh 
church,  Romans,  xi.  16,  17.  "  For  if  the  firfl  fruit 
be  holy,  the  lump  is  alfo  holy  :  and  if  the  root  be 
holy,  fo  are  the  branches. — And  if  fome  of  the 
branches  be  broken  off,  and  thou,  htm^  a  wild 
olive  tree,  wert  graff  :d  in  rrncrig  ihtmy  and  with 
them  partakefi  of  vl  fatnefs  of  the  olive 

•  Gal.  iii.  7.         i  Verfe  9. 


C   &-   ] 

tree.'*  For  whether  by  the  root  is  meant  Jefus- 
Chrifl,  or  Abraham,  and  by  the  olive  tree  is  un- 
derflood  the  church,  or  the  covenant,  yet  being 
grafted  in  by  faith  they,  partook  of  the  root  and 
fatnefs  of  the  oHve  tree. —  This  cannot  be  under- 
ftood  of  the  enjoyment  of  any  thing  fhort  of  the 
fame  fpiritual  privileges  and  bleiiings,  of  which  the 
Jews  were  deprived.  But  the  Jews  once  enjoyed 
this  Abrahamic  privilege  refpeciing  infants,  and 
are  now  deprived  of  it  by  their  unbelief.  If  Gen- 
tile believers,  under  the  gofpel,  are  cut  off  from 
the  privilege  of  having  their  infant  offspring  admit- 
ted with  them  into  the  vifible  church  by  baptifm, 
then  though  they  partake  of  the  root,  yet  are  they 
cut  off  from  the  fatnefs  of  the  olive  tree — a  con- 
fequence  which  is  both  unnatural  and  abfurd.  It 
is  evidently  contrary  to  the  apoftle's  defign  ;  and 
it  greatly  weakens,  if  not  wholly  deflroys  the  force 
of  his  reafoiiing  in  this  place.  Our  bleiled  Saviour 
very  feverely  reproved  thofe  difciples  who  forbad 
that  little  children  fhould  be  brought  to  him,  that 
they  might  receive- his  bleiTiQg,  On  that  occaiion, 
he  gave  them  a  command,  wliich  may  be  con- 
fidered  as  binding  upon  all  his  difciples.  He  re- 
plied, "  fufler  littie  children  to  come  unto  me,  and 
forbid  them  not ;  for,  faid  he,  of  fuch  is  the  king- 
dom of  God  :''  Or,  in  other  words,  fuch  as  are 
brought  to  me  by  faith  for  my  bleffing,  belong  to 
my  church,  or  kingdom  on  earth.  The  order 
which  immediately  follows  refpecling  the  admiiliou 
of  adult  members  into  this  kingdom,  feems  to  fa- 
vor this  fenfe  of  the  words,  (Mark,  x.  14,  15.) 
This  command  alfo  feems  to  be  a  plain  confirma- 
tion of  the  former  privilege  granted  to  his  peoples 
Thus  the  apoftle  learned  of  Chrift,  and^faught  the 
I  2 


C     94     ] 

Corinthians,  (1  Cor.  vii.  14.  and  onward)  that  if 
either  parent  was  a  behever,  the  children  were,  by 
God's  appointment,  fet  apart  for  him,  or  confe- 
crated,  as  the  word,  tranflated  holy,  often  fignifies 
in  the  facred  oracles. 

To  bring  the  matter  to  a  point — That  the  in- 
fant children  of  believers  are  to  be  baptized,  is  a 
necclTary  confequence  of  the  proportions  which 
have  been  already  eftablifhed.  In  whatever  light 
we  take  them,  either  togetlier  or  feparately,  it  will 
clearly  follow,  that  the  infant  children  of  believ- 
ers are  to  be  baptized.  God  granted  unto  Abra- 
ham, as  the  father  of  believers,  that  infants  fhould 
be  received  into  the  vifible  church  with  their  pa- 
rents ;  and  he  alfo  commanded  that  the  feal  of  the 
righteoufnefs  of  faith  fhould  be  adminiflered  unto 
them.  But  we  have  proved  that  this  great  priv- 
ilege is,  under  the  gcfpel,  confirmed  and  con- 
tinued to  believers,  confequently  the  infants  of 
believers,  under  the  gofpel,  are  to  be  received  into 
the  vifible  church  with  their  parents,  and,  by  the 
command  of  God,  mud  have  the  feal  of  the 
righteoufnefs  of  faith  given  to  them,  which  is  the 
chriflian  circumcifion  or  baptifm. 

1.  God  did  grant  unto  Abraham,  as  the  father 
of  believers,  that  infants  fliould  be  received  into  the 
vifible  church  with  their  parents.  All  true  be- 
lievers, under  the  gofpel,  are  Abraham's  feed,  and 
as  his  children  they  are  the  true  heirs,  in  Chrifl, 
of  this  privilege,  therefore,  by  the  divine  appoint- 
ment, their  infant  children  m.ufl  be  received  into 
the  vifible  church  with  them,  and  are  to  be  cir- 
^jumcifed  with  the  circumcifion  of  Chrifl  j  or,  in 
otfher  words,  they  mufl  be  baptized. 


C    9-    ] 

2.  God  commanded  that  the  feal  of  the  righ- 
teoufnefs  of  faith  fhould  be  adminiflered  to  ii-\fants, 
who  are  received  into  the  church  with  their  pa- 
rents. Gircumcifion  was  once  this  feal  in  the 
church,  but,  under  the  gofpel,  baptifm  is  the  feal 
of  the  righteoufnefs  of  faith  ;  therefore,  by  divine 
appointment,  baptifm  mufl  be  adminiflered  to  thofe 
infants,  who  are  admitted  into  the  church  with 
their  parents  under  the  gofpel  difpenfation. 

3.  The  great  privilege,  that  infant  children 
fhould  be  received  into  the  church  with  their  pa- 
rents, and  have  the  fign  of  the  covenant,  the  feal 
of  the  righteoufnefs  of  faith,  adminiftered  to  them, 
is,  under  the  gofpel,  confirmed  and  continued  to 
believers.  Hence  it  clearly  follows,  fnice  baptifm 
is  the  feal  of  the  righteoufnefs  of  faith,  that  when 
adult  perfon.,  upon  their  repentance  and  faith, 
are  admitted  into  the  gofpel  church,  their  infant 
children  are  to  be  received  with  them,  and  to  be 
baptized.  Thus  the  apoflle  Peter,  on  the  day  of 
Pentecofl,  in  the  application  of  that  mofl  fuccefsful 
fermon,  applies  the  promife  exadly  to  this  purpofe. 
He  enforces  on  his  affecled  audience  the  gofpel 
call  to  repentance,  faith  and  chriilian  baptifm,  by 
this  ineflimable  privilege.  A6ls,  ii.  38,  39.  "  Then 
Peter  faid  unto  them.  Repent  and  be  baptized 
every  one  of  you  in  the  name  of  Jefus  Chrifl  for 
the  remiflion  of  lin^,  and  ye  fhall  receive  the  gift 
of  the  Holy  Ghoft.  For  the  promife  is  unto  you, 
and  to  your  children,  and  to  all  that  are  afar  off, 
even  as  many  as  the  Lord  our  God  fhall  call.'*  It 
may  not  be  improper  here  to  take  notice  of  fome 
other  pafTages  of  the  facred  fcriptures,  which  may 
be  confidered  as  dlred:  proofs  of  infant  baptifm. 
The  commifiion  of  our  blelTed  Saviour  on  this 


C     96     ] 

point,  claims  our  firft  attention.  Matt,  xxviii.  19. 
Though  it  is  brought  by  the  Baptifts  as  an  objec- 
tion ;  yet,  properly  confidered,  I  think  it  is  fo  far 
from'  being  in  their  favor,  that  it  will  afford  a 
convincing  proof  of  our  dodrine  to  any  perfon 
free  from  prepofTefTions, 

1.  The  apoltles  were  commanded  to  go  out  into 
all  the  world.  Till  then  they  had  been  confined 
to  the  Jews,  and  both  circumcifion  and  baptifm 
were  adminiftered  to  thofe  who  embraced  the  gof- 
pel,  and  to  their  infants.  There  was  not  the  leaft 
hint  antecedent  to  this,  that  infants  were  to  be  ex- 
cluded, but  much  to  the  contrary,  as  has  been 
fhewn.  The  apoftles  themfelvcs  did  not  know  that 
it  would  be  lawful  for  them  to  go  out  to  the  Gen- 
tiles ;  much  lefs  that  infants,  as  the  Baptifts  affert, 
were  to  be  cutoff  from  this  privilege  in  the  gof- 
pel  church.  They  were  here  commanded  to;  teach 
all  nations,  and  preach  the  gofpel  to  every  crea- 
ture. It  is  probable  that  even  the  Baptifts  do  not 
imagine,  that  this  immediately  refpeds  infants,  as 
to  the  external  teaching  and  preaching  of  the  word, 
they  being  wholly  incapable  of  this.  But  it  certain- 
ly does  fome  way  refpect  them.  The  words  are 
plain — The  command  is  exprefs-— Go  teach  all 
nation^ — Go  preach  the  gofpel  to  every  creature. 
Surely  our  Saviour,  who  fo  tenderly  took  the  dear 
little  ones  into  his  gracious  arms,  who  fo  affedlion- 
ately  bleffed  them,  I  fay  furely  he  did  not  forget 
them  on  this  moft  interefting  occafion — Surely  he 
was  not  ignorant  of  the  tender  feelings — Surely  he 
was  not  a  ftranger  to  the  pious  breathings  of  the  pa- 
rental heart  of  his  dear  people  in  ages  past.  On 
this  occafion,  when  the  hfeofa  thoufand  poor  Ifli- 
maelites  was  at   ftake,   he   had  not  forgotten  the 


C     91     'j 

burll  of  Abraham's  fatherly  heart,  "  Oh,  that 
Ifhmael  might  live  before  thee  !"  Gen.  xvii.  18. 
Nor  was  the  compaiiionate  Saviour  infenfible  to 
thofe  pious  parental  defires  of  true  believers  to- 
wards their  infant  offspring  through  ail  future  ages, 
much  lefs  can  any  fuppofe,  that  he  excludes  them 
from  the  race  of  intelligent  creatures,  to  whom 
the  apoftles  were  to  preach  the  gofpeL  We  muft 
either  deny  that  they  are  part  of  all  nations — we 
muft  alfo  either  deny  that  they  are  rational  crea- 
tures, or  we  muft  fuppofe  that  they  are  fome  how 
included  in  the  apoftle's  miffion. 

2.  The  apoftles  are  hereby  commanded,  to  teach 
( matheteufate )  to  difcipie  all  nations,  and  preach 
the  gofpel  to  every  creature.  Since  then  it  is  cer- 
tain, that  the  teaching  and  preaching  of  the  gofpel 
does  fome  way  refped  infants,  I  confefs,  upon  th« 
Baptift's  plan^  I  am  utterly  at  a  lofs  how  to  un- 
derftand  it,  unlefs  it  be  v/holly  to  exclude  them 
from  chriftian  baptifm,  from  the  church,  and  from 
heaven  ;  and  either  to  ftrike  them  out  of  exiftence 
all  together,  or  to  plunge  them  headlong  into  eter- 
nal damnation.  But  if  we  underftand  the  com- 
miffion  in  the  plain  and  natural  fenfe,  according  to 
the  circumitances  in  which  it  was  fooken,  as  an 
honeft,  pious  Jew  would  take  it,  and  ay  it  is  clear 
the  apoftles  und'rftood  it,  the  whole  matter  is  plain. 
The  teaching  and  preaching  of  the  gofpel,  were  to 
difcipie  infants -by  baptifm  with  their  believing 
parents,  as  had  been  a  common  known  cuftom 
among  the  Jews,  when  they  profelyted  a  heathen  to 
the  true  religion. 

T'he  comrnifiion  was  exprefs — It  was  very  eafy 
to  be  underftood  by  thofe  to  whom  it  v/as  given — 
fmce  they  were  well  acquainted  with  the  command 


L    9s    ] 

by  which  infants  were  to  be  received  into  the  church 
w^th  their  parents — fmce  they  knew  this  had  al- 
ways been  the  praclice — and  fmce  they  had  never 
heard  any  thing  to  the  contrary  drop  from  the  blef- 
fed  lips  of  their  diviae  rnader,  but  much  in  favor  of 
fuch  little  ones,  was  it  poflible  for  tKem  to  under- 
ftand  it  in  fuch  a  manner,  as  to  exchide  the  infants 
of  believers  from  the  church  and  from  baptifm  ? 

Upon  the  w^hole,  it  is  with  me  beyond  all  doubt 
that  the  apoftles  fo  underllood  their  bleifed  mafler, 
as  fu! 'y  to  warrant  and  oblige  them  to  receive  iiv 
fants  into  the  vifible  church  with  their  beheving  pa- 
rents, and  baptize  them.  Agreeably  to  this  they 
pradifed,  when  it  is  faid  that  Lydia  and  her  houf- 
hoid  v\^ere  baptized — when  the  jailer  and  all  his 
were  baptized,  and  when  Paul  baptized  the  houfe 
of  Stephanus,  &c.  It  thus  continued,  no  doubt, 
through  the  apoftolic  age ;  and  from  the  beft  ac- 
count we  liave  in  hiftory,  infant  baptifm  v/as  gene- 
rally, if  not  univerfally,  practifed  in  the  church 
more  than  twelve  hundred  years,  though  much 
corrupted.  Notv/ithftanding  fome  have  tince  call- 
ed it  in  queftion,  yet,  through  all  this  long  fpace 
of  time,  there  was  no  church  or  fociety  of  chriflians 
which  denied  infant  baptifm,  except  thofe  who  de- 
nied all  baptifm  with  water.  We  have  a  particu- 
lar authentic  hiflory,  both  of  the  firfl  rife  and  prog- 
refs  of  this  fed  that  denied  infant  baptifm.  It  firil 
appeared  in  Germany  at  the  place  called  Munfler, 
foon  after  the  reformation  from  Popery. 

If  we  grant,  as  the  Baptifts  affert,  that  infant- 
baptifm  was  neither  allowed  nor  prfidifed  by  the 
church  in  the  apoitoiic  age,  it  is  utterly  impolFible 
that  it  fhould  have  been  introduced  in  any  fubfe- 
quent    period  of  the   church.     They,   therefore, 


[     S9     ] 

might  as  well  aiTert  that  it  never  has  been  pradifed. 
Let  us  now  candidly  examine  this  matter. — Some 
confidently  affirm,  that  this  pradice  was  firfl  intro- 
duced into  the  church  in  the  dark  days  of  Popery. 
This  cannot  poffibly  be  true.  It  is  eafy  to  fhew 
from  the  moft  authentic  writers  in  thofe  times,  that 
it  was  praflifed  in  the  church  long  before  ;  and,  if 
I  miftake  not,  fome  of  the  Baptift  writers  them- 
felves  allow  that  it  was  practifed  in  the  African 
church  before  the  dark  period  of.  Popery,  But  be 
this  as  it  may,  it  was  not  then  firft  introduced  into 
the  church.  If  it  was  not  the  practice  in  the  apof- 
tles'  day,  it  muft  have  begun  in  fome  of  the  fuc- 
ceeding  ages  before  Popery. — It  is  generally  allow- 
ed that  it  commonly  prevailed  through  all  the 
churches  after  the  fourth  century.  Mr.  Tombs, 
on  the  part  of  the  Baptifts,*  exprefsly  fays,  that  St. 
Auftin's  authority  carried  it  in  the  following  ages 
almoft  without  control ;  but  St.  Auftin  moft  fol- 
emnly  profelfes,  that  he  never  heard  of  any  in  his 
time  that  oppofed  infant-baptifm.  We  have  only 
the  four  fird  centuries  to  examine.  We  are  cer- 
tain that  the  pradiice  v/as  firfl  begun  in  one  of  them. 
Let  us,  therefore,  go  back  and  fee  if  we  can  pofli- 
bly  find  when  it  was  firfl  introduced  into  the 
church. — Our  brethren,  the  Baptifls,  are,  with  us, 
equally  interefled  in  this  inquiry.  St.  Auilin,  who 
lived  in  the  fourth  century,  fpeaks  of  it  as  prevail- 
ing in  his  day  ;  and  that  it  was  not  decreed  by  any 
council,  but  had  been  ever  in  ufe.  The  fame  au- 
thor, in  his  difpute  with  the  Pelagians  about  orig- 
inal fni,  brings  infant-baptifm  as  an  unanfwerable 
proof  of    original   corruption.     This   was   about 

*Part  l,Se»£tion8. 


C    100   ] 

A.  p.  390.  We  alfo  have  a  number  of  writers 
through  the  whole  of  this  century,  who  fpeak  of 
infant-baptifm,  but  fay  nothing  of  its  introdudion. 
As  Siricius,  A.  D.  384,  St.  Ambrofe  374,  Greg. 
Nazianzen  360,  Optatus  306,  the  Council  of  Eli- 
berius  305,  and  many  others,  mention  infant-bap- 
tifm as  a  thing  in  common  ufe  in  the  church.  Thus, 
we  fee,  it  was  not  firft  introduced  in  the  fourth 
century.* 

In  the  third  century,  there  are  feveral  remark- 
able teftimonies  concerning  infant  baptifm,  which 
make  it  very  evident  that  it  was  net  fir  ft  intro- 
duced in  that  day.  About  the  middle  of  this  cen- 
tury Cyprian  called  a  council  of  flxty  fix  miniilers 
or  bifhops  on  this  queftion,  "  Whether  infants 
might  be  baptized  before  they  w^ere  eight  days 
old  ?'^  This  council  unanimoufly  agreed,  there 
was  no necelfity  for  fuch  a. delay.  In  confequence 
of  this,  a  letter,  w^hich  was  figned  by  Cyprian, 
was  written  to  the  churches,  to  notify  to  them  the 
refult  of  their  deliberation. 

Origen,  who  was  born  lefs  than  an  hundred 
years  after  the  apoftles,  and  fiouriflusd  in  the  be- 
ginning of  this  century,  fpeaks  often  of  infant  bap- 
tifm in  his  homilies  on  Original  Sin,  as  an  eftab- 
lifhed  practice  in  the  church.  In  one  place  he  ex- 
prefsly  fays,  that  the  church  had  a  traditional  order 
from  the  apoftles  to  give  baptifm  to  infants.  This 
clearly  {hews,  that  infant  baptifm  was  then  an  ufage 
in  the  church.  Tertullian  alfo,  who  lived  about 
the  fame  time,  m.entions  infant  baptifm  as  no  nov- 
elty in  his  day.  He  pleads  for  the  delaying  of  the 
baptifm  of  infants  on  account  only  of  the   danger 

*  HiO-ory  of  Infant  Bapdfni,  part  1,  chap.  7,  8,  to  the  2Sd.     Dr.Tor- 
bafitts  HiXl.' Theology. 


[      101      ] 

which  might  atterrd  the  introdudion  of  fponfors* 
This  can  properly  apply  only  in  thole  cafes,  where 
parents  were  unbeheve^s,  or  were  fick.  Jacob 
Paniehus  obferves,  in  his  Annotations  on  this 
place,    that    Tertullian  had    reference  to   fuch.* 

From  thefi  obfervations,  it  is  clear  that  infant 
baptifm  was  not  firfl:  introduced  either  in  the  third 
or  fourth  century.  It  certainly  was  not  introduced 
in  the  fourth,  becaufe  we  find  it  in  the  third — nei- 
ther in  the  third,  becaufe  it  is  there  fpoken  of  as 
a  common  undifputed  practice.  Our  inquiry  is 
now  reduced  to  the  limits  only  of  two  centuries, 
and  it  is  clear  to  me,  that  infant  baptifm  muft  have 
been  introduced  into  the  chriftian  church  in  one  or 
the  other.  Let  us  now  carefully  examine  the  mat- 
ter with  refpecl  to  the  fecond  century,  the  age 
that  immediately  followed  the  apoilles  and  firll 
minlfters  of  Jefus  Chrift. 

All  the  immediate  fucceiTors  of  the  apoflles 
muil  perfonally  know,  what  was  the  practice  of 
the  apoilles  themfelves.  The  churches  alfo  muft 
know  whether  their  infants  were  baptized  or  not. 
If  the  minifters  and  churches  knew  that  infant 
baptifm  had  never  been  practized  by  the  apoflles, 
it  is  utterly  impofTible  that  it  iliould  then  have 
been  introduced  into  the  church  without  making 
great  dillurbance.  It  mud  have  met  with  the 
greatefl  oppofition,  both  from  the  minifters  and 
churches,  of  primitive  zeal  and  purity.  W^re  that 
fa6t,  is  it  credible  that  we  fhould  not  have  heard 
fomething  of  it,  when  fome  of  the  wi'itings  of  thofe 
Fathers  have  come  down  to  us  ? — Two  of  them 
are  frequently  mentioned  on  this  fubjett,  but  not 
a  word   that  there  was  any    controverfy  in   the 

*  Dr.  Forbcfius'   Hift.  Theolcgy. 


[      102      ] 

church  refpe6llng  infant  baptlfm.  Irenelis,  who 
flourifhed  about  the  middle  of  tlils  century,  \vas 
acquainted  with  Polycarp,  St.  John's  difciple,  and 
alfo  faw  and  converfed  with  thofe  who  had  feen 
Jefus  Chrift.  He  mentioned  infant  baptifm  as  no 
matter  of  difpute.  Reckoning  up  feveral  forts  of 
perfons  who  were  born  again  unto  God,  he  cx- 
prefsly  mentioned  infants  among  them.  It  is  natu- 
rally fuppofedthat  he  there  muft  mean  their  being 
born  of  the  water,  or  baptized,  as  many  of  the 
Fathers  ufed  the  word  in  this  fenfe,  as  infants 
could  give  evidence  of  no  other    regeneration. 

Juftin  Martyr,  who  is  fuppofed  to  have  been 
born  about  thirty  years  after  the  death  of  our 
blefled  Saviour,  in  his  Apology,  written  in  the 
year  140,  mentions  perfons  who  were  difcipled 
to  Chrift  in  infancy.  He  alfo  fpeaks  of  baptifm i 
being  to  us  inftead  of  circumcifion.  Ignatius 
lived  in  the  end  of  the  firft  century.  He  converfed 
with  the  apoftles,  and  fuffered  martyrdom  under 
Trajan,  A.  D.  107.*  But  from  none  of  thefe 
have  we  a  word  refpeQing  the  firft  rife  of  infant 
baptifm  in  their  day.  Since  we  have  now  purfued 
our  inquiry  back  to  the  firft  century  without  fuc- 
cefs,I  woufd  juft  make  one  remark  here  on  the 
whole.  If  infant  baptifm  is  fuch  a  grofs  error  and 
corruption — if  its  introdudion  deftroys  the  very 
being  of  the  church,  it  is  utterly  incredible,  if  not 
impolfibke,  that  the  pra6lice  of  it  could  have  ob- 
tained, either  in  the  fecond,  third,  or  fourth  cen- 
turies, without  its  rife  and  progrefs  being  montjon- 
ed,  or  even  that  there  were  ever  fuch  heretics  in 
the  world.  This  remark  obtains  great  weight 
when  we  confider  that  St.  Auftin,  in  the   clofe  of 

•  Dr.  Forbftfiiifc'  Hift.  'i  Iieology. 


C      103      ] 

ttie  fourdi  century,  wrote  a  book,  giving  a  partic- 
ular account  of  all  feds  that  were,  or  ever  had 
been  in  the  church — (he  enumerates  eighty-eight 
with  their  ieveral  tenets.) — And  when  we  find,  in 
the  writings  of  the  Fathers,  an  account  of  all  the 
particular  errors,  and  fmallcil:  departures  from  the 
fai;h  avid  pra<!^lce  once  elfablifhed  in  the  church, 
we  are  r^dnced  to  tins  dilem-na,  cither  that  infant 
baptifm  was  introduced  into  the  church  in  tlie 
fir  (I  cjiitury  by  the  apoftles  themfelvcs,  or  that 
it  never  has  been  pradifed  in  any  age  of  the  world. 
— The  latter  is  contrary  to  known  hO:,  The 
former  is  the   truth,   and   it   is   the  very   doctrine 

'  propofed  to  be  illudrated  and  eftablilhed  by  this 
difcourfe,  I  (hall  now  conclude  with  a  few  re- 
marks. 

1.  We  have  both  fcripture  cpmmand  and  ex- 
ample, for  receiving  infants  of  believers  into  th# 
vifible  church  with  their  parents,  and  for  adminif- 
tering  to  them  thefeal  of  the  righteoufnefs  of  faith. 
This  command  and  this  example  from  Abraham 
the  father  of  the  faithful,  evidently  run  through 
the  whole  of  the  Old  and  New  Telfaments.  V7hen 
Chrift  came  and  fulfilled  the  law  and  the  prophets,. 
he  confirmed  the  covenant  of  promife,  he  enlarged 
it  v/ith  greater  privileges,  and  he  continued  it  to 
believers  under  the  glorious  gc-^fpcl,  as  examples  of 
infant  baptifm.  We  alfo  have  the  evident  practice 
of  all  the  churches  of  Chrifl    in  ages  cf  the  greatefl 

I.  zeal  and  purity.  Thofe  who  deny  that  there  is 
either  command  or  example  for  this  pra6tice,ought 
firft  to  point  out  from  authentic  hiftory,  a  churcli 
or  fociety  of  chriflians,  within  twelve  hundred 
years  of  the  apoilles,  who  did  not  pradife  infiint 
iDaptifm. 


['      104     ] 

S.  Thofe  who  deny  infant  baptifm  have  no  jufl 
f^round  for  breaking  ofi  from  all  the  churches  of 
Ghrill  on  this  account ;  and  much  lefs  for  efteem- 
ing  themfelves  the  only  true  church  in  the  world. 
For  though  th^y  hold  this  to  be  an  error,  yet  it  is 
not  fuch  as  to  fubvert  the  foundation,  nor  indeed 
has  it  always  been  their  fentiments,  as  appears  by  a 
confeflion  of  the  faith  of  a  hundred  churches  of 
their  communion;*  Awful  have  been  the  confe- 
quences  of  this  feparation,  and,  perhaps,  nothing 
tarnifhed  the  glory  of  the  reformation  from  Pope- 
ry more  than  the  condu6l  of  its  firfl:  founders. 
Thofe,  therefore,  who,  in  the  prefent  day  would 
break  off  from  other  churches  of  Chrift  and  join 
this  feparate  communion,  ought  firft  well  to  con- 
fider  the  nature  of  the  adion,  left  they  be  involved 
in  the  awful  guilt  of  many  generations.  On  the 
whole,  it  is  high  time  '  jat  all  party  zeal  was  ban- 
ifhed  from  the  church  of  Chrift,  and  that  all  de- 
nominations were  united  in  the  common  caufe. 
The  day  of  the  Lord  is  at  hand.  In  the  mean 
time,  let  us  give  up  ourfelves  and  all  ours  to  God 
and  to  his  difpofal — let  us  take  hold  of  the  cove- 
nant through  Jefus  Chrift,  and  thankfully  enjoy 
th-e  privileges — let  us  plead  the  promifes  for  our- 
felves and  our  children—and  finally,  let  us  w^ait  pa- 
tiently for  his  coming  and  kingdom,  who  will  then 
reveal  his  rigliteous  judgment,  and  reward  every 
man  according  to  his  works. 

*  PrJited  In  I/Ondon,  16^*. 


SERMON    V. 

BELIEVERS  AND  THEIR  OFFSPRING  IN 
COVENANT  WITH  GOD. 


ACTS,  IL  39. 

For  the  promise  is  unto  you,  and  to  your 
children,  and  to  all  that  are  afar 
off,  even  as  many  as  the  tord  our  god 
shali^.  call. 

JN  the  former  parr  of  this  chapter,  we 
have  an  account  of  that  wondtrfiil  out-pouring  of 
the  Holy  Ghoft  upon  tlie  apoltles  on  the  day  of 
Pentecoil.  In  the  context  we  hav^  Peter*s  folemn 
addrefs  to  the  mixed  multitude,  coUeded  together 
on  that  occafion,  in  which  the  apoftle  proves  to 
them  that  Jcfus  Chrisl:,  whom  tlicy  had  taken,  a.Fid 
by   wicked    hands    cruel  lied    and    fiain,  was  the 

^  Son  of  God,  the  true  Meffiah  and  Saviour  ^of  the 
world.  And  he  fofemnly  teflihes  that  God  had 
raifed  him.  from  the  dead,  and  had  exalted  /jim  at 

•  his  right  hand,  whofe  blood  they  had  impiouily 
imprecated  on  themfelves,  and  on  then*  children.. 
Under  a  fenfe  of  this  guilt  they  were  pricked  to 
K2 


[     106     ] 

the  heart,  and,  under  awful  apprehenfions  of  the 
divme  wrath,  in  agonies  of  diftrefs  they  cried  out, 
men,  brethren,  what  JJjall  we  do  ?  The  apo{tl<& 
then  called  them  to  repent  of  their  fms — to  em- 
brace the  gofpel,  and  to  be  baptized  in  the  name 
of  Jefus  Chrifl,  as  the  only  way  to  efcape  the  di- 
vine wrath,  which  was  coming  on  that  wicked  gen- 
eration, and  as  the  only  way  to  enjoy  the  bleflings 
and  privileges  of  the  gofpel  difpenfation.  This  call 
they  enforced  by  the  w^eighty  argument  in  our 
text.  "  For  the  promife  is  unto  you,  and  to  your 
children,  and' to  all  that  are  afar  off,  even  as  many 
as  the  Lord  our  God  fhall  call." 

It  is  generally  fuppofed  that  this  declaration  re- 
fpecls  both  Jews  and  Gentiles.  The  promife  is  to 
you,  and  to  your  children.  This  refpeds  thofe 
who  were  of  the  Jewifii  religion.  The  promife  is 
to  them  Vv'ho  are  afar  oft,  when  God  fhall  call  them, 
and  to  their  children.  This  is  fuppofed  to  have 
reference  to  the  Gentiles,  who  fnould  alfo  be  gath- 
ered into  the  church  by  the  gofpel,  and  Ihould  then 
enjoy  .the  bleiTnigs  and  privileges'  of  the  covenant 
<n  promife  with  God's  people. 

We  have  feen  in  the  preceding  difcourfe,  that  all 
V'/ho  b?lieve  are  Abraham's  feed,  and  heirs  accord- 
ing ^o  the  promife  ;  and  that,  by  divine  appoint- 
ment, the  infant  children  of  fuch  are  to  be  received 
with  their  parents,  and  to  be  baptized.  But  it  has 
been  afKcd,  what  advantage  is  this  to  parents,  or  to 
their  children  ?  To  give  an  anfwer  to  this  quef- 
t  on  fliall  be  the  futj:G:  of  my  prefent  difcourfe. 
1  fnall,  therefore,  now  endeavor,  by  divine  airiit- 
iince,  to  fhew, 

I.  What  the  covenant  of  promife  contains  for 
believing  parents  vith  refp-rO:  to  themfelves. 


C      107     ] 

II.  Wlrat  it  contains  for  them  with  refped  to 
their  children. 

III.  Shew  how  parents  rnay  have  an  intereft  In 
this  covenant,  and  enjoy  its  pecuHar  bleflings  and 
privileges  for  themfelves,  and  for  their  children. 

1 .  Under  this  head  I  do  not  propofe  to  fpeak  of 
thofe  blelTings  which  are  common  to  believers  in 
general,  but  only  of  thofe  which  are  peculiar  to 
them  as  parents.  It  is  highly  reafonable  to  fuppofe, 
that  as  they  have  a  peculiar  trull:  and  charge,  they 
alfo  (liould  have  fpecial  alTi fiance,  and  particular 
blefTmgs  and  privileges.  The  apoflle  fays,  they  are 
bfeiled  with  faithful  Abraham.  Believing  parents 
being  heirs  of  God  and  joint-heirs  with  Jefus  Chrift, 
have  not  only  their  fms  forgiven  ;  they  have  not 
only  God  for  their  God,  for  their  father  and  por- 
tion— they  have  not  only  Jefus  Chrift  for  their  Sav- 
iour, the  Holy  Spirit  for  their  Sanftifier ;  but,  in 
the  firfl  place,  they  alfo  have  the  great  privilege, 
that  their  infant  children  fhould  be  confidered  as 
in  covenant  wdth  them.  That  this  is  a  great  privi- 
lege, every  parental  feeling  is  ready  to  acknowledge. 
It  was  before  proved  and  illuftrated,  that  under  ev- 
ery difpenfation  of  the  covenant,  this  has  been 
granted  to  believing  parents,  as  God  faid  to  Abra- 
ham, the  father  of  believers,  "  I  will  be  a  God  to 
thee  and  to  thy  feed  after  thee." 

It  mud  certainly  be  confidered  as  a  great  favor 
to  the  parent,  that  the  great  and  good  God  fhould 
thus  gracioufly  mention  their  infant  offspring  in  the 
covenant  with  them.  By  this  he  doubtlefs  intend- 
ed to  fliew  his  condefcending  grace  and  mercy  to 
his  people,  that  they  might  be  encouraged  in  the 
faithful  discharge  of  their  important  truft. 


[      103     ] 

2.  The  covenant  of  promife,  as  has  been  pror- 
ed  in  the  former  difcourfe,  contains,  for  believing 
parents,  the  privilege  of  giving  up  their  children  to 
God  in  baptifm,  through  Jefus  Chrifl. — This  is  a 
great  favor  in  every  refp-jct,  but  efpecially,  that 
by  faith  believers  niay  thus  bring  their  infsbnts  to 
tlie  companionate  Saviour  for  his  bleffing — the  Sa- 
viour who  is  ever  prefent  in  his  ordinances.  When 
thus  given  to  hhn,  they  may  always  with  freedom, 
in  their  prayers,  bring  them  to  the  throne  of  free 
covenant-grace  and  mercy.;  they  may,  with  hope, 
commit  them  to  God's  fatherly  care  ;  and  they 
may,  by  faith,  take  hold  of  the  covenant  of  his  own 
appointment,  and  plead  its  bleffings  for  them,  as  for 
their  own  fouls. 

3.  Another  privilege  this  promife  contains  for 
parents  is,  that  their  children,  in  their  infant  and 
mod  helplefs  (late,  mary  be,  with  them,  members  of 
the  church.  They  may  here  confider  them,  in  a 
pecuhar  fenfe,  not  their  own,  but  the  children  of 
the  houfehold  of  faith.  They  may  confider  them 
the  Lord's  property,  and  that  they  are  to  be 
brought  up  for  him.  Thefe  refledions  will  not 
only  flrengthen  all  their  obligations,  but  alfo  great- 
ly fweeten  all  their  care  and  labor.  They  afford, 
to  believing  parents,  a  fovcreign  balm  for  all  their 
wounds,  and  a  fweet  cordial  for  all  their  fears  re- 
fpeding  their  dear  infant-children.  How  wonder- 
ful are  the  condefcending  grace  '  and  goodnefs  of 
God  to  his  dear  people  I  But  how  vile  the  ingrati- 
tude and  unbelief  of  the  human  heart ! 

4.  This  promife  contains,  for  believing  par- 
ents, all  needed  wifdom  and  grace  to  bring  their 
offspring  up  for  God,  while  he  continues  them  un- 
der their  care.     How  often  do  parents  find  their 


C     109     ] 

ftrength  fail  hi  trying  circumftances  refp?£llng  them 
even  in  their  infant-flate  ?  But  what  a  bleiTing  have 
they  in  the  covenant !    Here  is  ftrength  and    aflif- 
tance  ;  and,  indeed,  they  never  fail  of  obtaining  a 
recruit  when  they  come  here  by  faitlt.     In  the  ri- 
per yeans  of  their  children  how  often  do  they  find 
that  they  lack  both  wifdom  and  grace  to  give  them 
inftruclion,  to  reftrain  them  from  evil  practices,  and 
to  bring  them  up  for  God  ?  Bat  here  is  both  grace 
and  wifdom  in  flore.     H?re  they*  may  come  freely 
by  faith,  and  obtain  mi^rcy,  wifdom  and. grace  to 
help  in  every  time  of  need.     God  fays,  in  the  cov- 
enant of  promife,  I  will  be  a  God  to  thee,  O  be- 
lieving parent !  The  promife  is  to  thee  in  the  char- 
after  of  a  parent,  and  contains  every  blefling  and 
grace  nece  Jary  for  the  education  of  your  children, 
who  are  devoted  to   his  fervice.     Thefe   bleflings 
are  treafured  up  in  Chrift  to  be  communicated  to 
all  thofe  parents  who  come  to  God  for  them  by 
faith— by  that  faith  which  takes  hold  of  the  cove- 
nant— which  works  by  love,  and  is  produdive  of 
new  obedience.     Ignorant  and  unbelieving  parents 
may  think  lightly  of  all    thefe  bleflings,  but  they 
mufl  certainly  be  exceeding  precious  to   him  who 
has  been  made  fenfible  what  it  is  to  be  v/ithout  God 
•in  the  world — to  him  who  is  fenlible  what  it  is  to 
have  a   covenant-God  and   father   through   Jefus 
Chrift,  and  to  him  Vv'ho  knows  wh^t  it  is  by  faith  to 
plead  the  precious  promifes  for  his  own  foul. — How 
fupporting  to  the  tender,  faithful,  parental   heart, 
when  ready  to  fmk  under  a  view  of  the  many  evils 
which  are  thickly   fcattered  in  the  vale  of  tears, 
through   which  their   dear  child  muft  pafs !  How 
fupporting,  I   fay,  are   thefe  covenant-bleflings,  ef- 
pecially  when  parents  can  take  hold  of  the  coVe- 


[      110     ] 

».ant,  and,  by  faith,  obtain  grace  to  inftrudl,  warn, 
and  guard  their  children,  and  thus  cheerfully  com- 
mit them  to  the  holy  keeping  and  difpofal  of  a 
heavenly  father. 

5.  In  this  •  romife  there  is  abundant  mercy  to 
make  their  prayers,  indruclions  and  corrections  ef- 
fectual. Here  is  not  only  grace  to  make  them 
faithful,  but  mercy  to  render  them  fuccefsful. — 
Pious  parents,  when  they  confider  the  total  deprav- 
ity of  the  htrman  lioart — when  they  fee  that  the  im- 
agination of  the  thoughts  of  the  heart  is  evil,  and 
only  evil  continually,  and  when,  upon  a  fniali  tri- 
al, they  perceive  the  obflinacy  of  their  children, 
then  they  are  exceedingly  apt  to  be  difcour- 
aged.  But  the  promife  contains  grace  fovereign 
and  powerful  enough  to  fubdue  the  moft  ilubborn 
v/ill,  and  to  break  the  hardeft  heart. — Here  is  mer- 
cy fuiHcient  to  make  the  weak,  but  faithful  and  per- 
fevering  endeavors  of  pious  parents  fuccefsful,  on 
the  molt  finiflied  piece  of  human  corruption. — God 
fays,  "  I  know  Abraham,  that  he  will  command 
his  children,  and  his  houfehold  after  him,  and  they 
foall  keep  the  way  of  the  Lord — Gen.  xviii.  J9^ 
Train  up  a  child  in  the  way  he  fhould  go,  and  when 
he  is  old  he  zvill  not  depart  from  it'' — ^Prov.  xxii. 
6.  The  Lord  himfelf  anfwers  for  the  event.  To 
this  fource  fainting  believers  ought  always  to  look. 
Faithful  Parents,  who  have  given  their  children  to 
God  in  covenant, -may  undoubtedly  depend  on  the 
all-fufficient  mercy  of  a  covenant-keeping  God.  Is 
this  no  advantage  to  parents  ?  Is  there  no  peculiar 
blefilng  for  them  who  have  given  up  themfelves 
and  their  children  to  God  in  covenant  ?  Is  there 
no  fuitable;  encouragement — ^no  particular  affif- 
t^nce  for  them  in  this  covenant,  which  is  fo  well 


c  111  i 

ordered  in  all  things  and  fure  ? — But  here  let  nT« 
obferve,  that  as  thefa  covenant-bleflings  are  fpiritu- 
al — the  fpiritual  perfon  only  can  enjoy-  them.  They 
are  fo- little  attended  to,  and  underftood,  and  fo  lit- 
tle believed  even  by  pious  people  in  the  preient  day, 
that  we  need  not  wonder  they  have  fo  little  appar- 
ent efFed  ;  and  efpecially  when  fo  few  parents  take 
hold  of  the  covenant  truly  by  faith,  and  are  a6tive 
and  dihgent  in  the  ufe  of  all  thofe  means  by  which 
God  communicates  the  covenanted-bleflings  to  his 
people. 

Sixthly^  mid  la/ily — Should  it  pleafe  God  to  take 
away  the  infants  of  believers  by  death,  the  promife 
gives  them  full  liberty,  by  faith,  to  commit,  through 
Jefus  Chriit,  their  infants,  as  their  own  fouls,  into 
their  heavenly  Father's  hands. — To  this  great  priv- 
ilege they  are  undoubted  heirs,  as  children  of  Abra- 
ham. No  favor,  perhaps,  could  be  more  grateful 
to  the  feelings,  no  blefling  more  fuitable  to  the  de- 
fires,  and  no  privilege  could  more  exactly  corref- 
pond,  than  this,  with  the  wiihes  of  a  pious  parent, 
in  fuch  an  affedling  fituation.  O  parent !  behold 
the  grace  and  condefcending  goodnefs  of  a  cove- 
nant-God and  Father o 

II.  I  am  to  fhew,  what  are  the  promifcs  and 
blefTmgs  contained  in  this  covenant,  for  believing 
parents,  refpefting  their  children. 

Firjl — In  their  infiiit  and  moft  helplefs  (late, 
they  are  admitted  int.o  Chriit's  family  on  earth — 
Thisis  no  fmallprivil  M;e.  How  great  would  you 
think  the  favor  to  y  :•'  r  children,  to  be  taken  into 
the  family  of  aneait-'/  king  ?  But  the  church  is 
the  houfhold  of  faith,  ihe  family  of  the  king  of 
kings.*  Here  are  the  richcft  promifes,  and  greatefl 
bleriings,  and  here  is  a   foundation  for   the  moft 


C    iii^    J 

fanguine  expeftations.  In  this  fituation  they  art 
interefled  in  ail  the  public  prayers  for  the  welfare 
of  the  church,  and  they  ought  to  be  always  re- 
membered in  the  private  andfecret  petitions,  of  all 
God's  people. 

Secondly — The  God  of  Abraham  is  their  God — 
The  promife  -is  to  believing  parents,  and  to  their 
children.  "  I  will  be  a  God  to  thee  and  to  thy 
feed.'^  This  is  certainly  an  inellimable  bleffing 
of  the  covenant,  which  believers  have  for  their  in- 
fants. Gcd,  therefore,  will  preferve  them  through 
the  dangers  of  their  infant  llate,  or  will  take  them 
to  himfelf.  All  this  is  doubtlefs  iiiiplied  in  his 
being  their  God.  For  if  believers  are,  by  the  di- 
vine command,  to  give  their  infants  to  God,  and 
thfry  in  obedience,  do  give  them  up  to  hrm  as  he 
hath  appointed,  will  he  not  accept  them  ?  He 
certainly  will,  and  through  'Jefus  Chrill,  he  doubt- 
lefs becomes  their  God  in  life,  agreeably  to  the 
tenor  of  the  gracious  covenant.  But  to  fuch  as  die 
in  an  infant  flate,  he  is  forever  a  God  and  portion. 
Thus  only  can  this  be  an  everlafting  covenant  re- 
fpeding  fuch,  and  in  this  view  alone  his  mercy  to 
them  endureth  forever.  Thofe,  therefore,  who 
believe  that  the  promife  contains  any  thing  refpeci:- 
ing  the  infants  of  believers,  who  die  in  their  infant 
flate,  can  hardly  doubt  of  its  fecuring  to  them  the 
favinor  bleilnigs  of  the  Covenant  in  the  eternal 
world.  What  bleflings  are  here  for  the  dying  in-, 
fants  of  believers?  blefiings  infmitely  rich — infi- 
nitely free  ! — This  is  net  a  new  fentiment — It  was 
holden,  and  firmly  believed  by  the  moll  zealous 
and  pious  ancient  fathers  In  the  church. 

Should  thefe  infants,  on  the  contrary,  %e  and 
advance  to  the  llate  of  chiUlhcoJ,  there  are  ftill 


C      113     ] 

great  bleflings  for  them  in  this  gracious  ccvenant. 

Firjl — That  grace,  promifed  to  believing  parents 
to  make  them  faithful,  has  fome  fpecial  reference 
to  children  in  this  flate.  If  believing  parents  have 
grace  to  be  faiths  li1,  this  is  a  great  blelling,  not  to 
parents  only,  but  alfo  in  a  very  fpecial  manner  to 
their  children  :  It  gives  them  the  advantage  of 
their  faithful  pious  inflruclicn.  ^ 

Secondly — Believing   parents,    refpecling     their 
children  in  this  flate,  have  the  promife  of  the  blef- 
fmg    to   attend  faithful   inllruction  and  difcipline. 
Prov.  xxii.  6 — xxiii.  13,    14 — xx.  7.  ^'  Train  up 
a  child  in  the  way  he  fhould  go,   and  when  he  is 
old  he  will  not  depart  from  it — Withhold  not    cor- 
rection from  the  child  ;    for  if  thou   beatefl  hin^ 
with  a    rod,  he/hallnot  die — Thou  fhalt  beat  him 
v.ith  the  rod,  and  Jhall  deliver    his  foul  from  hell. 
The  juft  man  walketh    in  his  integrity  ;    his    chil- 
dren are  blejjed2uier  him."   What    precious  prom- 
ifes  !   What  unfpeakable   blellings  for    their    chil- 
dren !  If  God  gracioufly  grants  his  blelling  to  at- 
tend the  faithful  care  of  pious  parents,   this  will 
certainly  make  it    effectual,    and  lay   a    glorious 
foundation  for  their  children's  ufefulnefs  here,  and 
for  their  eternal  felicity  in    the   world  to  come. 
This  has  often  been  the  cafe,  and  it  is   m.ore  than 
probable  always  will  be  the  cafe,   where  parents 
take  hold  of  the  covenant,  and  are  perfeveringly 
faithful  in  their  inftrudion  and    difcipline  towards 
their  children,  agreeably  to  the  following  paffages 
o£.  facred  fcripture. — "  And    I  will   eflablilh  mj 
covenant  between  me  and  thee,  and  thy  feed  after 
thee,  in  their  generations  for  an   eveHafting  cove- 
nant, to  be  a  God  unto  thee,  and  to  thy   feed  after 
thee.     For  I  know  him,  that  he  will   command  hi* 
L 


children,  and  his  houfliold  after  him,  and  they 
fhall  keep  the  way  of  the  Lord,  to  do  juflice  and 
judgment,  thai  the  Lord  7imy  bring  upon  Abraham 
that  which  he  hath  fpoken  of  him*' — Gen.  xvii. 
7.  andxviii.  11).  '*  So  then  they  which  be  of  faith 
areblelTed  with  faithful  Abraham.  That  the  blef- 
fing  of  Abraham  might  come  on  the  Gentiles 
through  Jefus  Chriil,  that  we  might  receive  the 
promife  of  the  fpirit  through  faith" — Gal.  iii.  9 — 
14.  "  For  I  the  Lord  love  judgment,  I  hate  rob- 
bery for  burnt  offering ;  and  /  will  diredt  their 
work  in  truth,  and  /';x77/make  an  everlafting  cove- 
nant with  them  ;  and  ihdf  feed  Jhall  he  knoivn 
Timong  the  Gentiles,  and  their  offspring  among  the 
^ople  :  all  that  fee  them  jhall  acknowledge  them^ 
that  they  are  the  feed  which  the  Lord  hath  hleffed. 
They  jhall  not  lohor  in  vain^  nor  bring  forth  for 
trouble  :  for  they  are  the  feed  of  the  bleffed  of  the 
Lord,  and  their  ffspring  with  them'^  Ifaiah  Ixi.  8, 
9.  and  Ixv.  23. 

Thirdly — In  this  ftate  th,e  children  of  believers, 
in  covenant,  are  alfo  under  the  care,  watch,  and 
discipline  of  the  church.  This  alfo  is  no  fmall 
privilege.  And  where  the  church  is  faithful,  it 
moft  certainly  is  a  very  great  blefTmg  ;  not  only 
as  a  p6^\^erful  incitement  to  faithfulnefs  in  parents, 
but  alfo  as  it  adds  great  weight  to  their  parental 
inftrudion  and  difcipline. 

In  this  age,  human  nature  is  capable  of  the  moft 
deep  and  lafting  impreffions.  The  foundation  of 
a  future  life  of  virtue  or  vice,  and  coiifequently  of 
happinefs  or  mifery,  is  much  oftener  laid  in  child- 
hood than  is  generally  imagined. —  In  this  age, 
therefore,  to  have  our  children  under  the  care, 
watch,  and  difcipline  of  the   church — -under   the 


C      115     ] 

fciithful  m[lru6lion  of  pious  parents,  attended  with 
divine  afliilance  and  bleHing,  mufl  be  confidered, 
by  every  ferious  and  enlightened  mind,  as  advan- 
tages unfpeakably  great- — ^as  privileges  moft  im- 
portant and  precious. 

Fourthly — In  childhood  alfo  they  have  a  fpecial 
intereftin  the  prayers  of  the  church  and  people  of 
God.  As  members  with  their  parents,  they  are 
included  in  all  the  prayers  which  are  made  for  the 
church  throughout  the  w^hole  world.  How  great 
an  advantage  this  may  be  none  can  tell.  When 
we  confider,  that  God  is  pieafed  to  beftow  the 
greatefl  blefiings  in  anfwer  to  the  prayers  of  His 
dear  people  ;  and  when  we  confider,  that  the  ef- 
.fedual  fervent  prayer  of  the  righteous  availeth 
much,  James,  V.  16.  we  muil:  confider  this  is  no 
fmall  privilege. 

In  adult  age  there  are  flill  peculiar  privileges- 
and  blellings  for  the  children  of  believers,  unlefs 
they  have  cut  themfelves  off  by  their  wickednefs, 
or  have  been  excluded  by  the  difcipline  of  th^r 
church. 

Though  the  ax  is  naw  laid  at  the  root  of  the 
tree,  and  every  tree  that  bringeth  not  forth  good 
fruit  mufl  finally  be  hewn  down  ^  and  though 
fomething  more  is  required  of  them,  as  adults, 
that  they  may  enjoy  all  the  privileges  of  the  church, 
yet  they  are  ftill  under  the  care  and  difcipline  of 
the  church.  This  is  undoubtedly  a  great  privilege, 
and  if  properly  and  faithfully  exercifed  over  fuch 
by  the  church,  may  adually  be  to  them,  under  di- 
vine influence,  one  of  the  greatefl  blellings.  They 
are  under  the  bonds  of  the  covenant — the  facred 
ties  are  ilill  upon  them  to  be  the  Lord's — the  way 
of  fm  is  more  hedged  up   from  fuch,  and  the  way 


[     116     ] 

to  final  deftrii6lion  more  barred.  Thefe  are  n© 
fmall  advantages. — Such  flillhavea  fpecialinterefl 
in  the  prayers  of  the  church  and  people  of  God, 
which  may,  and  will  prevail,  unlefs  obflinately  re- 
]e£lcd  and  defpifed.  They  muft  be  under  great' 
advantages  for  eternal  life.  Thus  lifted  up  to  heav- 
en, in  point  of^  privilege,  if  they  perifh,  they 
mufl  diiTolve  every  facred  tie- — ^break  through  every 
barrier  ;  they  muft  burft  afunder  every  band,  and 
obftinately  plunge  themfeives  headlong  into  remed- 
ilefs  deftru6lion.  Thefe,  my  brethren,  are  fon^e 
of  the  ineftimable  blefiings  and  privileges  of  the 
covenant  of  promife,  in  which  believing  parents,, 
for  themfeives,  and  for  their  children,  are  intereft- 
ed.  Surely  they  cannot  be  confidered  either  few, 
or  fmall,  by  any  ferious  mind  ;  on  the  contrary,  I 
am  perfuaded  that,  what  advantage  is  the  covenant 
of  promife  ?  and  what  profit  is  their  in  baptifm  ? 
would  never  have  been  queftions  had  minifters  al- 
ways been  faithful  in  dii}Denfing  the  privilege^  and 
had  parents  and  churches  difcharged  their  refpec- 
tive  obligations. 

It  is,  indeed, >a  melancholy  truth,  that  in  the  pref- 
ent  day,  the  vifibility  of  the  peculiar  bleffrngs  of 
the  covenant  of  promife  have  almoft  difappeared^ 
To  this,  perhaps,  more  than  to  any  thing  elfe,  it 
may  be  attributed,  that  fo  many  parents,  who  hold 
to  the  covenant,  are  fo  eafy  in  the  negleO:  of  bap- 
tifm for  their  children  ;  and  alfo,  that  fo  many 
wholly  deny  infant  baptifm.  -  Had  the  adminiftra- 
tion  of  infant  baptifm  never  been  corrupted — had 
the  church  .kept  up  the  primitive  difcipline  over 
both  parents  and  children  ;  and  efpecially,  had 
parents  always  been  faithful  to  their  children,  ac- 
cording to  the  covenant,  we  have  the  greatefl  alTur- 


[    -117     ] 

ance,  that  all  the  peculiar  covenant  bleiTmgs  would 
have  been  enjoyed  by  believers  and  their  children. 
The  world  would  then  have  known,  that  thefe  are 
the  feed  of  the  blelTed  of  the  Lord,  and  their  off- 
spring with  them. 

III.  I  am  now  to  fhew  how  parents  may  be  in- 
terefled  in  the  covenant  of  promife,  and  enjoy  the 
peculiar  bleiTmgs  and  privileges  of  it,  for  themr 
felves,  and  their  children. 

Two  things  here  are  the  fubjecl  of  inquiry — 

1 .  How  parents  may  be  interefled  in  the  covenant 
of  promife.  2..  How  ihey  may  enjoy  the  peculiar 
bielliiigs  and  privileges  of  the  covenant  refpecl:ing 
themfelves  and  their  children,  under  the  gofpel 
difpeufadon. 

With  refped  to  the  fird,  it  is  clear  from  what 
has  beea  faid,  that  parents  muft  be  true  believers 
in  order  to  be  interefled  in  the  covenant  ;  or  in 
fcripture  language,  they  muft  be  Chrift's,  and 
confequently  Abraham's  feed,  to  be  heirs  accord- 
i.-g  to  the  promife.  The  apoille  fays  exprefsly, 
"  if  any  man  have  not  the  fpirit  of  Chrifl  he  is  none 
of  his/*  Romans,  viii.  9.  — Therefore  he  is  not 
interefted  in  the  covenant  of  promife,  and  can  have 
no  right  to  its  privileges. 

But  how  parents,  under  the  gofpel,  may  enjoy 
all  the  peculiar  blefnngs  and  privileges  of  fuch, 
for  themfelves,  and  for  their  children,  mufl  now 
have  a  more  particular  difcuffion. 

Some,  through  ignorance  and  unbelief,  rejed 
and  defpife  them.  Many  acknowledge  the  cove- 
nant, and  have  their  children  baptized,  and  yet  do 
not  appear  to  enjoy  any  of  its  fpiritual  bleilings  : 
and  fome,  who  are  interefled  in  the  covenant,  and 
,appear  really  to  give  up  their  children  to  God  in 

L  2 


[      118     ] 

bapfifm,  yet  feem  to  lofe  the  parental  blefling.  Pa- 
rents need  all  thefe  promifes  and  bleflings — they 
are  treafured  up  in  Chrift  for  them — they  are  clear- 
ly propofed,  and  freely  offered  to  them,  in  the  cov- 
enant of  promife.  But  O  how  affecting  !  how  dif- 
treffmg  mud  it  be  to  mifs  of  them,  whatever  may 
be  the  caufe  ! 

To  illudirate  this  matter,  I  would  fuggefl  a  few 
things.— Parents,  I  befeeeh  you,  give  your  mofl 
ferious  attention — look  to  God  for  his  blefling,  and 
may  the  Father  of  light  give  you  underftanding. 
To  give  yourfelves  and  your  children  to  God,  and 
to  his  church,  in  covenant,  through  Jefus  Chrift,  is 
neceffary,  in  order  to  have  an  intereft  in  the  cove- 
nant.— Covenant  bleflings  are  given  in  a  covenant 
way. 

ivr/?— To  infure  the  enjoyment  of  thefe  blefT- 
i^ngs,  parents  muft  believe,  and  take  hold  of  the 
covenants  Not  to  believe  is,  perhaps,  in  God's 
view,  to  re]e6l  the  covenant — not  to  take  hold  of 
it,  and  depend  upon  it,  is  probably  to  flight  the 
covenant  with  all  its  bkffings.  This,  perhaps,  may 
be  the  very  reafon,  why  fo  few  parents  enjoy  thefe 
peculiar  parental  bltiTmgs.  It  is  highly  reafonable, 
and  it  is  agreeable  to  the  analogy  of  faith,  to  fup.- 
pofe,  that  when  God  makes  gracious  propofals  to 
parents,  and  tiiey  believe  them,  take  hold  and  de- 
pend upon  them,  as  propofed,  that  the  bleflings  are 
fure,  and  the  enjoyment  certain. 

Secondly — Let  parents  go  to  God  as  to  a  father, 
through  Chrift,  and  a &- thefe  covenant  bleflings-— 
let  this  be  a  continual  fervent  prayer.  It  is  reafon- 
able, and,  in  fome  refpeds,  it  feems  neceflary  to  the 
very  enjoyment  of  them,  that  parents  fliould  afl^ 
thefe  bleflings  of  their  heavenly  Father.    "  Afli,," 


C      119     ] 

fays  the  bleffed  Savioui*,  "  and  ye  fhall  receive/* 
The  apqille  James  fays,  "  If  any  of  you  lack  wif- 
iom,  let  him  afk  of  God,  that  giveth  to  all  men 
liberally,  and  upbraideth  not,  and  it  fhall  be  given 
him.  But  let  him  aflc  in  faith,  nothing  wavering.'* 
— If  parents,  therefore,  are  fo  ignorant  of  the  cov- 
enant, and  fo  faithlefs  refpecting  its  bleffings,  that 
they  do  not  afk  for  them,  it  is  no  wonder  that  they 
fail  of  their  enjoyment. 

Thirdly — Let  parents  be  faithful  to  the  covenant 
refpeding  their  children,  in  training  them  up  in 
the  way  they  fhould  go,  and  in  bringing  them  up 
for  God,  agreeably  to  his  will.  This  is  of  the  lau: 
importance,  and  feems  to  be  a  condition  of  the  en- 
joy ment  of  covenant  bleffings  refpecling  their  chil- 
dren. Parents,  who  are  not  faithful  in  this,  do 
break  the  covenant.  They  make  light  of  the  prom- 
ife,  and  thus  lofe  the  bleffing.  But,  on  the  other 
hand,  thofe  parents,  who  are  faithful,  and  bring  up 
their  children  for  God,  agreeably  to  the  tenor  of 
the  covenant,  may  depend  on  the  enjoyment  of  the 
bleffings  in  their  fullell  extent,  with  regard  both 
to  themfelves  and  their  children,  and  with  re- 
gard to  time  and  eternity.  Should  any  fay,  that 
this  is  carrying  the  matter  too  far,  and  that,  by 
proving  too  much,  we  overfet  the  whole,  and  prove 
nothing.  Should  any  fay,  that  the  faithfulnefs  nec- 
effary  to  obtain  this,  is  wholly  unattair?able  in  this 
imperfedt  (late.  I  anfwer,  that  the  objection  is  ve- 
ry plaufible,  and  probably,  with  fome,  has  more 
weight  than  merit.  But  let  us  try  its  weight  in  a 
iimilar  cafe.  According  to  fcripture  the  Chriftian 
mud  be  faithful  in  order  to  enjoy  the  covenant 
bleffing  for  his  own  foul.  For  the  unfaithful  will 
doubtlefs  be  ihut  out* — Bat  how  is  this  I  Can  a  be-  . 


C      120     ]  - 

Kever  in  this  imperfect  flate  be  fo  faithful  with  re- 
Ipect  to  the  covenant,  as  to  enfure  for  himfelf  the 
promifed  bleffings  for  time  and  eternity  ?  And  why 
not  in  the  cafe  before  us  ?  efpecially  as  '<ve  have  no 
reafon  to  fuppofe,  that  here  a  greater  perfection  of 
faithfulnefs  is:required. 

Improvemfnt. — 1.  We  lea^-n  the  duty  of  pa- 
rents, under  the  gofpel,  refpe^ling  their  children. 
This  is,  in  general,  to  fecure  the  covenant  bleffings 
for  them,  by  giving  them  to  God  in  baptifm,  and 
bringing  thenr*up  for  him  in  the  gofpel  way.  To 
this,  parents,  the  gofpel  invites  you  in  our  text : 
"  For  the  promife  is  unto  you  and  to  your  children, 
and  to  all  that  are  afar  ofi^,  even  as  many  as  the 
Lord  our  God  fliall  call."  The  church  fays  come 
— miniilers  call  upon  you  to  become  heirs  accord- 
ing to  the  covenant  of  promife — to  be  faithful,  and 
infure  the  peculiar,  parental  bleffings  for  yourfelves 
and  for  your  dear  offspring.  But  to  be  more  par- 
ticular— it  is  your  duty,  when  your  childrea  are 
thus  given  up  to  God.  to  confider  them  his^  and  to 
take  the  moll  tender  care  of  them  for  him  in  their 
infant  flate.  You  ought  to  pray*  for  them,  and 
particularly  by  faith  to  take  hold  of  the  covenant, 
and  afK  for  them,  and  for  yourfelves,  the  peculiar 
parental  bleffings.  When  ihey  are  capable  of  in- 
itrudtion,  you  are  bound,  by  the  moft  folemn  ties, 
carefully  and  perfevenngly  to  teach  them  the  will 
of  God,  their  heavenly  Father.  You  are  to  contin- 
ue in  prayer  both  with,  and  for  them. — It  is  your 
duty  conftantly  to  fet  before  them  good  examples 
in  all  godlinefs  and  holinefs.  It  is  your  duty,  as 
parents,  to  reft  rain  them  from  wicked  ways — from 
wicked  company,  and  from  all  dangerous  and  cor- 
rupting   practices,  however  faffiionable. — When 


C      121      ] 

n^cefTary,  you  ought  to  ufe  the  rod  of  paternal  cor- 
redlion,  always  remembering  that  there  is  in  it  a 
promifed  blefling.  It  is  alfo  your  duty  to  call,  if 
neceflary,  upon  the  church  for  afiiftance  to  reftrain 
and  govern  your  children  according  to  the  fcrip- 
tures.  In  all  things  you  muft  look  to  God  for  his 
bleffing. 

2.  The  duty  of  children,  efpecially  of  thofe  who 
are  given  up  to  God — It  is  their  duty  to  be  the 
Lord's.  But  to  be  more  particular — It  is  your  du- 
ty, O  ye  little  ones !  the  dear  lambs  of  the  flock- 
it  is  your  duty  to  obey  your  parents  in  the  Lord. 
God  has  put  you  under  their  care,  and  given  them 
authority  over  you.  You  are  bound  to  receive  their 
inflruQiion — to  hearken  to  their  counfel — to  yield 
to  their  reflraints,  and  obey  their  commands 
agreeably  to  his  will.  You  are  to  be  obedient  to 
the  calls  and  inftrudions  of  your  miniller — of  your 
Chridian  friends,  and  of  the  chi^rch,  always  re- 
membering your  fclemn  obligations.  It  is  your 
duty  to  renounce  all  the  fmful  pleafures  and  vani- 
ties of  this  w^orld — the  luft  of  the  flefh,  and  the 
caufe  of  the  devil.  You  are  under  the  mofl  facred 
obligations  to  give  up  yourfelves  to  God,  through 
Jefus  Chrift,  to  join  the  caufe  and  people  of  God, 
and  to  devote  yourfelves  to  his  interell  and  fervice 
for  ever  and  ever. 

I  fhall  now  conclude  with  a  fhort  addrefs  to  par- 
ents and  to  children. 

Firji — Let  me  fpeak  a  few  words  to  thofe  pro* 
fefiing  parents,  who  deny  the  covenant,  and  infant 
bjaptifm. — Let  me,  my  brethren,  mofl  folemnly  be- 
feech  you  impartially  and  candidly  to  examine  the 
facred  fcriptures  on  this  fubied. — With  all  meek- 
nefs  let  me  entreat  you  to  attend,  without  prejudice. 


[      122     3 

to  what  has  been  now  offered  to  your  confidera- 
tion»  You  may  be  afuired  it  comes  from  a  friend- 
liy  heart — a  heart  that  ardently  wifhes  well  to  you-, 
and  to  your  dear  children,  that  -you  may  have  a 
large  fhare  in  the  peculiar  parental  blellings  of  the 
covenant  of  promife.  Confider,  if  you  err  in  this- 
matter,  what  an  affeding  lofs  you  muft  fuftain, 
both  as  to  yourfelves  and  your  dear  offspring. 
Gonfider  what  encouragement,  alfillance  and  com- 
fort you  are  deprived  of  as  parents— what  cove- 
nant-privileges and  bleffmgs  for  your  dear  little  ones 
are  loft  for  ever  [ — Thefe  you,  as  parents,  ought  to 
have  received  by  faith,  according  to  the  covenant  of 
promife,  and  fecured  to  them  for  time  and  eternity. 
Be  cordially  willing  to  receive  the  truth,  and  may 
the  Lord  give  you  underilanding,  and  to  his  name 
be  all  the  glory. 

Secondly — Let  me  addrefs  thofe  v/ho  have  given 
up  themfelves  and  their  children  to  God  in  cove- 
nant. You,  my  dear  brethren,  are  interefted  in 
this  gracious  covenant — here  are  treafures  of  good 
things — here  are  precious  promifes  for  you,  and 
for  your  children.  But  can  you  be  fatisficd  with 
the  bare  right  without  the  enjoyment  of  the  blef- 
fmgs? If  you  can,  you  are  doubtlefs  of  thofe  who 
have  a  name  to  live  but  are  dead. — Ye  drowfy  par- 
ents, let  me  befeech  you  to  awake !  Confider  what 
a  price  is  put  into  your  hands,  and  confider  how 
much  depends  on  your  faithfulnefs  !  Do  your  dear 
little  ones  look  to  you  for  temporal  bleffmgs  under 
God  ?  Does  your  daily  labor  fupply  their  wants  ? — - 
in  the  covenant  of  promife  God  has  made  more 
ample  provifion  for  theii*  precious  fouls.  He  has 
given  you  much  greater  encouragement  to  labor, 
that  you  may  obtain  for  them  the  meat  which  en» 


[      123     ] 

dureth  to  eternal  life.  The  unfaithful  parent  is,  in 
this  refpe6l,  cruel  like  the  oftrich. — But  I  would 
hope  better  things  of  you  :  Be  faithful  to  the  fouls 
of  your  dear  children,  that  you  and  they  may  en- 
joy the  peculiar  blellings  of  the  cov(^nant  of  prom- 
ife,  and  be  truly  the  feed  of  the  bleffed  of  the  Lord. 

Thirdly — To  parents  who  have  not  given  up 
themfelves  to  God,  nor  their  children  in  baptifm. — 
You  have  heard  of  the  covenant  of  promife,  pro- 
pofed  to  you  freely,  through  Jefus  Chrift,  with  all 
its  bleflings ;  yet,  alas  !  you  neglect  to  comply^ 
Can  you  be  eafy  in  this  fituation  ?  Here  are  paren- 
tal blellings — but  where  are  your  parental  feelings  ? 
Tremble  left  your  children  perifh  with  you.  It  is 
true,  they  are  not  beyond  the  reach  of  uncovenant- 
ed  mercy.  But  what  will  become  of  you,  a  faith*, 
lefs  parent  ? — Never,  never  be  eafy  in  this  awful 
fituation — ^"  Repent  and  believe  on  the  Lord  Jefus 
Chrift  ;  for  the  promife  is  unto  you,  and  to  your 
children,  and  to  all  that  are  afar  off,  even  as  many 
as  the  Lord  our  God  fliall  call." 

Fourthly — To  thofe  children  who  have,  from 
their  infancy,  been  given  up  to  God  in  baptifm. — 
You,  my  dear  children,  have  been  fet  apart,  in  a 
peculiar  manner,  for  God,  who  has  been  pleafed 
to  diftinguifh  you  from  others  in  the  covenant  of 
promife.  He  has  put  you  under  great  advantages 
to  know,  to  love,  to  ferve  him,  and  to  be  happy 
for  ever  :  He  has  gracioufly  hedged  up  from  you 
the  path  of  vice,  and  barred  the  broad  way  to  de- 
ftruclion — and  he  has  opened  before  you  the  path 
of  virtue,  and  fmoothed  for  you  the  narrow  way 
of  life  and  eternal  happinefs.  My  dear  children, 
I  now  befeech  you,  know  the  God  of  your  fathers  : 
He  is  the  beft  of  beings — He  is  a  good  God — his 


[      i24     ] 

fapvoris  life,  and  blefled  are  they  whom  he  blef- 
feth  :  Let  it  be  your  firfl  thing  to  feek  the  Lord — 
You  have  the  greateft  encouragement.  If  you 
feek  him  early,  you  fhall  find  him.  Remember 
you  are  under  the  ftrongeft  obligations  to  be  his. 
Receive,  I  befeech  you,  the  inftruftions  and  ad- 
monitions of  thofe  vi'ho  are  over  you  in  the  Lord 
—of  thofe  who  earneftly  pray  for,  and  fleadily  feek 
your  everlafting  welfare  : — Cheerfully  obey  your 
parents  in  the  Lord  ; — you  know  not  how  often 
they  bend  their  knees  at  the  throne  of  grace,  in 
agonies  of  prayer,  for  you.  Remember — oh!  do 
remember,  as  you  grow  up,  that  the  ax  is  laid  at 
the  root  of  the  tree.  If,  therefore,  you  do  not 
bring  forth  good  fruit  you  muft  certainly  be  cut 
down,  and  cafl  into  everlafling  fire.  But  if,  after 
all,  you  grow  up  in  wickednefs,  how  great  mufl 
be  your  guilt,  and  how  aggravated  all  your  fins  ? 
— Should  any  of  you  thus  go  on  in  fin  v/ith  the 
wicked,  and  finally  perifh,  certainly,  in  the  day  of 
judgment,  it  will  be  more  tolerable  for  the  chil- 
dren of  Sodom  and  Gomorrah  than  for  you. 

Lajily — One  word  to  thofe  children  who  are  not 
given  up  to  God  in  covenant  by  baptifm. — Though 
your  parents  have  not  given  up  themfelves,  nor 
you,  to  God  in  covenant,  and  though  you  have  no 
fpecial  interefi:  in  covenant  bleffings  and  privileges, 
yet  you  are  in  a  gofpel  land,  and  have  many  ad- 
vantages for  eternal  life.  You  have  the  calls— 
the  offers  and  invitation  of  the  gofpel.  You  are 
called  to  give  up  yourfelves  to  God  through  Jefus 
Chrift.  There  is  provifion  enough  in  the  uncove- 
nanted  mercy  of  God.  The  door  of  mercy  is  open. 
If  you  repent  and  come  to  Chrift  he  will  receive 
you,  while  he  rejeds  thofe  wicked  children  who^ 


C     125     ] 

though  they  are  baptized,  yet  flill  go  on  in  fm, 
and  defpife  the  God  of  their  fathers.  Be  perfuad- 
ed  to  leek  the  Lord — be  not  difcouraged,  for 
though  you  are  now  afar  off,  you  may  yet  be 
brought  nigh  by  the  blood  of  Chrilt,  The  gofpel 
is  come' to  you.  Now  is  the  accepted  time — -now 
is  the  day  of  falvation.  The  time  is  fhort — The 
day  of  grace  may  be  foon  over,  and  the  day  of 
wrath  may  quickly  be  at  hand.  Awake— fly  from 
the  wrath  to  come. — Lay  hold  on  the  bleifed  hope 
now  fet  before  you.  Youth  is  a  good  time — It 
often  is  the  only  time,  and  it  always  is  the  beft 
time  to  make  your  peace  with  God  through  Jefus 
Chrifl. — Come  then — O  now  come  !  for  all  things 
are  ready.  The  Spirit  and  the  Bride  fay  come  : 
Let  him  that  heareth  fay  come — and  whofoever 
will,  let  him  take  of  the  water  of  life  freely — May 
the  God  of  mercy  blefs  his  ov/n  word,  and  to  his 
name  be  all  the  glory  for  ever  and  ever — 


AMEN, 


M 


TME 


SUBJECT 


OF    BEING 


BURIED  WITH  CHRIST  IN  BAPTISM, 
ILLUSTRATED 

IN    A 

SERMON, 

DELIVERED  AT  BYFIELD,  MAY  18,  >806. 
BY  REV.  ELIJAH  PARISH, 

Pastor  or  tub  Chur,»h  of  Christ  in  that  place. 


^*- 


SERMON. 


COLOSSI ANS,  II.   12. 

Buried  with  him  in  Baptism. 

Religion  is  the  beft  inheritance  of 
man.  It  fills  the  heart  with  peace,  and  hope,  and 
joy.  Religion  afUftsjiian  to  dired  his  own  pow- 
er's, and  to  govern  his  own  pailions  ;  to  fee  God  in 
all  events,  to  acquiefce  in  fevcrefl  trials  ;  to  endure 
forrows,  and  enjoy  profperity.  I'he  (hafts  of  mife- 
ry  aru  broken  ;  their  poifon  reaches  not  the  heart, 
warmed  with  chriftian  love.  The  gathering  clouds 
of  anxiety,  which  ob(lru6l  every  profped  of  de- 
light, are  fcattered  by  the  rays,  beaming  from  the 
fun  of  righteoufnefs.  The  breaft  throbbing  with 
guilt  and  reniorfe  is  foothed  and  cheered  by  a  view 
of  Calvary,  and  the  Saviour  bleeding  dn  the  crofs. 
The  prefent  world  afflimes  a  new  complexion,  and 
futurity  opens  with  undefcribable  fplendor.  The 
gofpel  appears  excellent ;  its  do^lrlnes  reafonable, 
and  confident  j  its  duties  practicable,  and  pleafant  ^ 
its  promifes,  fatisfying  and  glorious. 
M2 


C    ISO   ] 

The  adamantine  heart  is  diffolved  by  the  perva- 
ding influence  of  the  gofpel ;  lions  and  lambs  are 
united ;  and  hoflile  fpirits  become  friends  and 
brothers.  They  are  allied  to  angels  ;  they  are  in 
union  with  God.  They  are  one  with  Chrift,  as  he 
is  one  with  the  father.  They  are  the  fons  of  God, 
are  entitled  to  thrones  of  glory,  and  enjoy  heaven, 
while  on  earth.  Gofpel  truth  is  the  fountain^ of 
this  felicity.  But  errors  dangerous,  often  mingle 
with  truth  ;  the  effects  are  deplorable ;  the  prof- 
pedt  is  melancholy. 

Many  errors  incorporated  with  the  chriflian  fyf- 
tem,  many  abfurdities,  which  bewilder  the  minds 
of  men,  have  their  origin  in  figurative  exprefTions. 
Giving  thefe  a  literal  interpretation,  or  fuppofmg 
them  to  mean  more  than  the  author  defigned, 
equally  diverts  the  reader  from  truth  and  fafety. 
A  mifapplication  of  fcripture  figures  has,  frequent- 
ly, been  the  occafion  of  opinions,  abfurd  ;  of  rites^ 
fuper (11  tious  and  injurious  ;  of  dod:rines,  wicked 
and  impious.  The  moil  irrational  parts  of  the  pa- 
pal religion,  the  mod:  ridiculous  rites,  adopted  by 
fanatics,  have  been  the  offspring  of  figures,  mifun- 
derflood. 

In  the  text  and  context  is  a  fucceffiort  of  figures, 
defigned  in  different  ways,  to  illuftrate  and  enforce 
the  fame  fa£l.  Verfe  11."  In  whom  alfo  ye  are 
circumcifed  with  the  circumcifion,  7nade  without 
hands^  in  putting  off  the  body  of  the  fins  of  the 
flefh  by  the  circumcifion  of  Chriff."  That  is,  in 
putting  off  the  old  man,  you  are  circumcifed  with- 
out hands  ;  the  work  is  effected  by  the  Holy  Spir- 
it.— You  are  born  again,  which  is  fpiritual  circum- 
cifion. "  Circumcifion  is  that  of  the  heart''  This 
renewing  of  the  Holy  Spirit  confifts  in  putting  oflT 


C      131      ] 

the  body  of  fin,  in  renouncing  fm,  and  reforming 
the  life.  Or,  we  are  "  buried  with  him  in  bap- 
tifm."  As  the  burial  of  Jefus  Chriil  gave  evidence, 
that  he  had  really  died,  the  juft  for  the  unjuft  ; 
that  he  had  yielded  himfelf  a  facrifice  for  fin ;  fo 
we  in  our  fpiritual  circumcifion  or  baptifm,  the  fig- 
ure now  ufed,  fhow  ourfelves  to  be  really  dead  to 
fin,  crucified  in  the  lufts  of  our  minds.  As  Chrift, 
when  buried,  was  dead  and  feparated  from  the 
world  ;  fo  in  regeneration  we  become  feparate  from 
fin.  We  are  new  creatures,  having  put  oft  the  old 
man.  We  are  buried  from  the  wicked  indulgen- 
ces and  purfuits  of  the  world. 

The  death,  burial,  and  refurredion  of  Chrift, 
are,  not  only  caufes,  but  types  and  fymbols  to  rep- 
refent  the  death  of  our  fins,  our  putting  off  the  old 
man,  and  becoming  new  creatures.* 

No  r-eference  is  made  in  the  text  to  the  water  of 
baptifm,  any  more  than  to  the  knife  of  circumci- 
fion in  the  preceding  verfe.  The  Writer  is  fpeak- 
ing  of  that  baptifm,  and  of  that  alone,  in  which  we 
''  are  rifen  with  Chrift,  through  the  faith,  which  is 
the  operation  of  God.'*  This  certainly  can  be 
nothing  lefs  \\\2in  fpiritual  baptifm,  or  regeneration; 
for  the  moil  violent  advocate  for  dipping,  or  plung- 
ing, or  burying,  will  not  pretend,  that  this,  necef- 
farily,  is  conneded  with  "  fkith  ;"  he  will  allow  it 
may  be  pojjible  for  a  man  to  be  plunged  and  buried 
in  water ^  and  yet  not  have  "  the  faith,  which  is  the 
operation  of  God.*'  If  he  allow  this,  and  allow 
this  he  muft  and  will,  then  our  text  is  no  fupport 
of  his  caufe.  It  cannot  be  water  baptifm,  which  is 
mentioned. 

♦  See  Poors  Synopfij  on  the  text,  Henrjr,  Edwards,  Cleavelaad, 
Guife,  Watts,  &c 


[      132     ] 

Were  not  this  the  fad,  nothing  could  be  inferred 
refpedling  the  7node  of  baptifm.  It  would  then 
only  fignify  that,  as  Chrift  was  buried  and  feparated 
from  the  world  ;  fo  we  in  baptifm  are  buried  and 
feparated  from  a  world  of  fm.  llie  zeal  for  the 
literal  conflrudionof  this  figure  may,  perhaps,  be 
extinguifhed  by  indulging  it  in  other  inflances.  St. 
Paul  fays,  "  I  am  crucified  with  Chriil."  Would 
any  perfon  fuppofe  from  this,  that  he  had  been  led 
to  Calvary,  nailed  to  the  crofs,  and  pierced  by  the 
foldier's  fpear  ?  Chriftians  are  faid  to  be  "  circum- 
cifed  in  Chrift."  Does  any  one  infer  from  this  that 
all  chriftians  experience  the  bloody  rite  of  tne 
Jews  ?  Or,  becaufe  chriftians  ''  are  partakers  of 
Chi'ift's  fufferings,'*  are  all  chriftians,  therefore, 
betrayed  by  Judas,  fpit  upon,  buffeted,  and  crown- 
ed with  thorns  ?  Or,  becaufe  St.  Paul  fays  the  Phil- 
lippians  were  his  "  crcivn^^  were  they,,  therefore, 
formed  into  a  crown  of  honor,  and  worn  as  a 
badge  of  future  glory  ?  Or,  becaufe  the  facrament 
reprefents  the  fufferings  and  death  of  Chrift,  are 
all  worthy  communicants  crucified  ?  Were  our 
Baptift  brethren  conliftent  with  themfelves,  fuch 
would  be  their  explanation  of  thefe  paflages  of 
fcripture. 

It  immediately  follows  our  text  ;  "  wherein  al- 
fo  you  were  rifen  with  him  fhrough  the  faith  of 
the  operation  of  God,  who  hath  raifed  him  from 
the  dead."  Wherein,  or  in  which  baptifm  "we 
are  rifen,"  adually  "  rifen  with  Chrift  by  the  faith" 
which  God  gives  to  the  new  creature.  You,  who 
have  this  fpiritual  baptifm,  rife  like  Chrift  above 
the  feltllh  motives,  and  fenfual  purfuits  of  a  fallen 
world.  You  feek  the  kingdom  of  God  ;  you  af- 
pire  after  divine  good. 


Perfons,  born  again,  like  Jefus  Chrift,  feparate 
their  hearts  from  the  world,  and  rife  to  a  divine  life. 
That  this  is  the  only  true  conflrudion  of  the  text, 
may  be  inferred  from  a  correfponding  paffage. 
Rom  vi.  4.  "  Therefore  we  are  buried  with  him 
by  baptifm  into  death,  that  like  as  Chrifl  was 
raifed  from  the  dead  by  the  glory  of  the  father, 
even  fo  we  alfo  fhould  walk  m  newnefs  of  life." 
By  fpiritual  baptifm  we  partake  the  privileges  of 
Chrifl's  death.  By  dying  to  fin  ourfelves,  as  we 
do  in  the  new  birth,  we  refemble  Jefus  Chrifl:  in 
his  death,  who  died  "  to  make  an  end  of  fin.'* 
As  Chrift  was  raifed  from,  the  grave  ;  fo  we,  not 
in  water  baptifm,  but  in  regeneration  or  fpiritual 
baptifm,  are  "  raifed"  to  walk  in  newnefs  of  life. 
Old  things  are  done  away  ;  all  things  are  become 
new.  If  we  have  experienced  this  fpiritual  bap- 
tifm, we  fhall  have  the  fpirit  of  Chrifl.  We  fhall 
be  feparate  from  the  world  of  fm,  as  Chrifl  was  in 
the  grave,  and  we  fhall  like  him  rife  to  a  holy,  a 
new  life.  We  obey  a  new  mafler,  feek  a  new 
way  of  falvation,  a6l  from  new  motives,  to  accom- 
plifh  new  defigns ;  we  choofe  new  companions, 
experience  new  forrows,  and  new  joys.  As  if  bu- 
ried, we  are  feparate  from  our  former  lives. 

Doflrine,  In  regeneration  we  are  new  creatures* 
In  attending  to  this,  we  fhall  fhow  in  a  few  partic- 
ulars that  chriflians  are  new  creatures,  and  then 
the  reafonablenefs  of  this  change. 

1.  Chriflians  are  new  creatures. 

Thofe,  who  experience  the  change,  mentioned 
in  the  text,  have  a  new  temper  of  heart. 

Before  regeneration,  they  fought  worldly  pleaf- 
ure  ;  they  are  now  mortified  to  the  world  ;  they 
were  before,  lovers  of  the   world,   they  are   now 


[     134     ] 

crucified  to  the  world  ;  they  before  lived  only  for 
the  world,  they  are  now  dead  to  the  world  ;  they 
are  "  buried"  from  the  world. 

Once,  they  idolized  the  diftindlions  of  life  ;  now . 
they  rife  above  thofe  diftindions  ;  they  are  inde- 
pendent of  thofe  diftindions.  They  do  not.  lean 
on  them  for  their  richeft:  felicities.  Though  they 
do  not  hate  the  world,  nor  defpife  it,  nor  value 
it  below  its  worth  ;  though  with  fubmiffion,  they 
Hill  defire  its  advantages,  as  Far  as  they  conceive, 
their  comfort  or  ufefulnefs  may  be  promoted  ;  yet 
they  are  patient,  they  are  happy  without  them. 
Once,  they  made  hade  to  be  rich  ;  they  envied  ; 
they  coveted  the  fplendid  dwellings,  the  fpacious 
poffefiions,  the  rich  treafures  of  their  opulent 
neighbors.  Now  they  rejoice  in  the  riches  of 
others  ;  the  happinefs  of  ojjiers  makes  t;hem  happy. 

Once,  they  were  not  contented  with  a  good 
name,  which  is  better  than  precious  ointment ;  they 
fought  the  friendfhip,  the  praife,  the  applaufe,  the 
admiration  of  the  world.  Now  they  ftand  in 
their  lot  ;  they  defpife  not  thofe  below,  nor  envy 
thofe  who  climb. 

Once,  they  were  haters  of  God  ;  their  hearts 
were  enmity  againft  God  ;  they  faid  in  their  hearts, 
"  No  God,"  or  they  wiihed  no  God  exifted.  They 
were  alive,  all  life  without  a  knowledge  of  the  di- 
vine law  ;  but  the  commandment  has  come  with 
power,  ilain  their  corrupt  palTions  ;  they  are  dead 
to  fin.  Now  the  love  of  God  is  fhed  abroad  in 
their  hearts  ;  they  love  him  with  their  warmefl 
afFedions.  The  almighty  power  of  God  is  their 
ftrong  tower  of  defence.  The  Lord  rcigneth  ; 
they  are  fafe  and  happy,  he  will  do  all  his  pleafure, 
make  the  wrath  of  man  to  praife  him,  and  care- 


[     135     ] 

fully  reflrain  the  remainder  of  wrath.  This  fills 
them  with  hope  and  faith. 

The  omnifcience  of  God  is  the  comfort  and  joy 
of  good  men.  All  their  diftreifes  and  dangers  are 
known  to  him  ;  the  fofteft  whifper,  the  moil  fecret 
wifh,  mufl  inftantly  reach  his  throne.  This  en- 
courages  them,  not  only  to  play  the  man  for  their 
God,  knowing  that  his  eye  is  conflantly  upon  them  ; 
but  to  open  their  hearts  before  him  in  all  their 
wants.  The  mercy,  the  grace,  and  forbearance 
of  God,  opprefs  pious  hearts  with  a  fenfe  of  obliga- 
tion. Often  with  ftrong  cries,-  having  no  adequate 
words,  they  make  known  their  fenfe  of  divine 
goodnefs,  of  fparing  mercy.  The  mercy  of  God, 
as  exprelfed  in  the  gofpel,  fills  their  hearts  with 
fentiments  too  tender  and  fublime  for  utterance. 
In  filent  wonder  and  gladnefs  they  contemplate 
the  merits  of  that  blood,  which  cleanfeth  from  all 
'lin  ;  they  love  God  ;  they  delight  in  God  with 
ail  their  hearts. 

Inftead  of  rolling  fin  as  a  fweet  morfel  under 
their  tongues  ;  inftead  of  faying  to  others,  "  fland 
by,  I  am  holier  than  thou  ;"  inftead  of  thanking 
God,  that  they  are  not  as  other  men,  they  loathe 
and  abhor  themfelves  ;  they  feel  themfelves,  the 
chief  of  fiilners  ;  they  judge  and  condemn  them- 
felves ;  they  repent  in  dull  and  afhes.  Oh  wretch- 
ed men  that  we  are,  they  cry,  "  who  fhall  deliver 
us  from  the  body  of  this  death  ?  When  we  would 
do  good,  evil  is  prefent  with  us.  We  are  more 
brutifh  than  any  men  ;  we  have  not  the  under- 
ftanding  of  men.  We  will  accept  the  punifhment 
of  our  fins  ;  we  will  bear  the  indignation  of  the 
Lord.  Wherefore  fhould  living  men  complain  for 
the  punifhment  of  their  fins." 


[     1S6     ] 

Thofe,  born  again,  inftead  of  defiring  Jefus 
Chrift  to  depart  out  of  their  coafl,  view  him  as  al- 
together lovely,  choofe  him  as  their  city  of  refuge, 
their  ark  of  fafety,  their  hiding  place  from  the  floinj). 
To  them  Jefus  Chrifl  is  precious.  They  give  up 
all  other  hopes  ;  they  facriiice  all  other  dependen- 
ces. Jefus  Chrift  is  the  Lord,  their  righteoufnefs. 
Their  expreffive  language  is,  "  Lord  we  believe, 
help  thou  our  unbelief." 

Their  motives  are  changed.  Before  th^y  had 
put  off  the  old  man,  they  were  thenifeh^s,  the  objejft 
of  all  their  defires,  their  love,  their  purXuJt^.  T^iey 
had  no  affedion^  more  generpus  ;  no  de/jgn,  tnore 
elevated;  no  wift,  more  noble,  than  to  promote 
their  own  intereft.  Nattiral  meft  love  their  own- 
felves ;  they  look  every  one;  on  his  own  things 
But  men  renewed  by  the  Holy  Ghoft  have  the 
charity,  which  feeketh  not  her.  own.:  Whf»  the 
honor  of  God  feemeth  expofed,  like  .the  qap tain 
of  Ifrael,  they  folicitoufly  enquire  of  God*  ^*  Wh^t 
wilt  thou  do  unto  thy  great  name?*'  "  I  ajn  con- 
cerned for  the  honor  of  thy  name  5  wilt  thou;nol: 
proted  thine  own  glory  ?"  On  the  trembling 
mount  of  Sinai  their  lawgiver,  had  epjipreffed  tbe 
fame  dignified  fentiments.  ,  When  God  w^s  threat* 
ening  to  "  confume"  hi^  people,: Mofesjenquires, 
"  Wherefore  fliould  the  Egyptians  fpeak  and  i^y, 
for  7nif chief  Ai^  he  bring  them  put  to  flay,  them]  in 
the  mountains,  and  to  confume  them  from  the  fac/e 
of  the  earth  ?*'  "  Why  ihould  the  ruin,  of  Ifrael 
caufe  thy  rectitude  to  be  deeded  and  rfepytj^iieh^il 
among  the  heathen  ?" 

Men,  born  again,  buried  with  Chrift,  have  alfoa 
concern  for  the  good; of  others,  for- th^/happinefs 
and  falvation  of  their  ^eaemie^v'  iThe  importui^e. 


C     137     J 

impaflioned  intercefTions  of  Abram  in  behalf  of  Sod- 
om, exprefs  the  fympathetic,  benevolent  folicitude 
of  pious  fouls.  He  prays,  that  the  people  may  be 
fpared,  that  they  may  be  fpared  for  the  fake  of  fif- 
ty righteous ;  he  then  prays  they  may  be  fpared 
for  the  fake  of  forty  and  five  ;  that  they  may  be 
fpared  for  the  fake  of  forty,  for  the  fake  of  thirty, 
for  twenty,  for  ten.  Abram  was  fafe  himfelf,  his 
dwellings,  his  flocks  and  herds,  were  fecure  from 
danger;  yet  was  he  concerned,  and  alflided,  and 
diftreffed  for  his  neighbors,  expofed  to  the  anger  of 
God.  Such  is  the  fpirit  of  renewed  men.  They 
have  the  fpirit  of  Chrift.  He  loved  us  and  died  for 
us,  while  we  were  enemies  ;  fo  do  his  people  love 
their  enemies,  blefs  thofe,  who  curfe  them,  and  do 
good  to  them,  who  defpitefully  ufe  them,  and  perfe- 
cute  them.  They  pity  their  wicked  enemies ;  they  are 
concerned  for  their  welfare ;  they  are  alarmed  at 
their  dangers.  Often  when  they  fee  their  enemies 
indulging  refentment,  or  other  malignant  paflions, 
they  long  to  cry  out,  Hke  Paul  to  the  jailor,  "  Do 
thyfelf  no  hrirni."  Such  are  the  feelings  of  pious 
parents,  neighbors,  and  miniflers  ;  with  bleeding 
hearts  are  they  often  ready  to  exclaim  to  thofe, 
who  unreafonably  oppofe  themfelves,  "  Do  thyfelf 
no  harm ;"  "  do  not  deftroy  thy  precious  foul." 

The  great  objed  of  thofe,  born  again,  is  to  an- 
fwer  the  purpofes  of  their  exillence.  They  deiire 
to  honor  God,  to  build  up  his  caufe,  to  promote 
his  religion,  to  extend  the  triumphs  of  his  gofpel^ 
to  comfort  and  eflablifh  his  people,  to  convince  and 
perfuade  his  enemies,  to  fandify  and  fave  their  own 
fouls.  United  to  God,  and  the  caufe  of  God,  they 
are  one  with  Chnft ;  they  are  one  themfelv*es  ;  they 
have  one  motive,  one  fpirit,  one  faiih,  one  charadir, 

N 


E      138     ] 

2.  The  condu3  of  thofe,  buried  with  Chrift,  or 
born  again,  is  changed. 

Such  are  new  creatures.  Their  internal  baptifm, 
wrought  "  by  the  operation  of  God,"  produces  a 
vifible  reformation. 

How  different  is  the  vifible  appearance  of  St. 
Paul,  a  meffenger  of  the  gofpel,  from  Saul  the 
Pharifee.  Then  was  he  furioufly  haling  men  and 
women  to  prifon ;  then  could  he  aflifl  in  the  exe- 
cution, and  exult  in  the  dying  agonies  of  a  holy 
martyr.  Now  is  he  ready  to  fpend  and  be  fpent  in 
the  caufe  of  Jefus  ;  now  all  things  are  lofs  and 
drofs,  compared  with  the  knowledge  of  Jefus 
Chrift ;  now  he  could  wifh  himfelf  accufed,  that 
his  brethren  might  receive  this  divine  redeemer. 

See  Zacheus,  while  a  collector  of  the  revenue, 
abufmg,  and  defrauding,  and  falfely  accufing  his 
fellow  citizens.  See  this  fame  Zacheus,  exercifmg 
the  faith  of  the  gofpel,  fitting  at  the  feet  of  Jefus, 
making  ample  refiitution  for  all  his  frauds,  and 
doing  to  others,  as  he  would  wifh  others  to  do  to 
him. 

See  the  Jailor,  while  a  man  of  the  world,  "  thruft- 
ing  the  difciples  into  the  inner  prifon,  making  their 
feet  doubly  faft  in  the  itocks,"  exercifmg  the  utmoft 
rigor  of  the  law.  See  the  fame  Jailor,  experiencing 
the  change  mentioned  in  the  text,  he  wafhes  the 
ftripes  of  the  difciples ;  like  the  good  Samaritan, 
he  pours  in  wine  and  oil,  to  heal  their  wounds  ;  like 
his  divine  Lord  he  binds  up  the  broken  hearted, 
he  opens  the  prifon  to  them  that  were  bound  ;  he 
gives  liberty  to  his  captives.  He  fpreads  his  table  ; 
he  fets  meat  before  them.  He  does  them  good,  be- 
caufe  they  are  the  difciples  of  Jefus. 


[     139     ] 

Nor  does  he  confult  "  with  flefii  aad  blood  ;^* 
he  waits  not  to  confult  his  neareft  friends  ;  he  waits, 
not  to  go  abroad  to  Enon  or  Jordan  ;    but  thejcimc 
hour  of  the  nighty  before  he  fpreads  his  generous 
table,  he  and  his  family  are  baptized. 

Thofe,  who  are  buried  and  rifen  wdth  Chrift, 
•-ire  prepared  to  worfliip  God  in  the  beauty  of  fioli- 
nefs,  to  do  good  to  all  men,  efpecially  to  the  houf- 
hold  of  faith. 

Obferve  the  man  of  prayer.  Alone  he  con- 
verfes  with  his  heavenly  father ;  in  public  he  in- 
creafes  the  folemnity  of  the  congregation.  At  one 
time  he  whifpers  a  feeble  wifli  at  the  throne  of 
mercy.  At  another  time  his  defires  kindle,  his 
religious  affedions  glow  \  his  prayer  is  ardent^ 
importunate,  impailioned,  and  rciidli'fs  ;  he  cries, 
"  I  will  not  let  thee  go,  unlefs  thou  blefs  me." 
Such  are  the  fait  of  the  earth  5  the  light  of  the 
world. 

We  are  fecondly  to  fhow  the  reafonablenefs  of 
this  character,  or  of  this  change. 

I .  This  change  of  charader  is  reafonable,  be- 
caufe  God  requires  it. 

He  is  a  God  of  wifdom.,  and  by  him  a^lions  are 
weighed.  In  wifdom  hath  he  made  and  directed 
all  things,  and  in  his  wifdom,  he  hath  required 
this  change.  He  commands  men  to  make  them 
new  hearts,  to  repent,  and  believe  in  Jefus  Ohrilt. 
He  hath  commanded  men  to  turn  their  feet  into 
the  paths  of  his  teftimonies,  to  love  the  Lord  God 
with  all  their  hearts,  to  be  crucified  to  the  world,. 
and  dead  to  fm.  He  hath  commanded  all  men  to 
be  holy  in  all  manner  of  converfation,  to  be  per- 
feft  as  he  is  perfect.  Here  is  fufEcIent  evidence 
that  the  change  of  our  hearts  is  a  reafonable  duty^ 


[      140     J 

2.  The  change  we  have  confidered  mull  be  rea- 
fonable,  becaufe  it  tends  to  the  general  good. 

True  religion  breathes  glory  to  God,  peace  on 
earth,  and  good  will  to  men.  True  religion  15 
in  union  with  all  the  attributes  and  works  of  God. 
She  cordially  approves  the  plan,  formed  in  eternity ; 
file  labors  to  carry  it  into  execution.  All  things 
were  created  by  God  and  for  him,  to  promote  the 
honor  of  his  majefty.  Religion  approves,  admires, 
and  adores  the  wifdom  of  God,  and  her  devout 
prayer  is,  "  glorify  thyfelf,  roll  on  thine  unchange- 
able purpofes,  and  do  all  thy  pleafure."  She  joins 
in  the  fongs  of  angels  ;  (he  unites  in  the  labors 
of  God. 

This  change  of  heart  is  a  reafon^ble  duty,  be- 
caufe it  fa  ves  the  foul  from  ruin;  it  gives  peace 
and  falvation.  The  wicked  and  all,  who  forget 
God,  fhall  be  turned  into  hell.  The  impenitent 
and  unbelieving  muft  have  their  portion  in  the 
lake,  vv'hich  burneth  with  fire  and  brimftone.  In  the 
day  of  judgment  they  muft  depart  accurfed  into 
ever  lading  fire,  prepared  for  the  devil  and  his 
angels.  Faith,  which  is  the  operation  of  God,  de- 
livers the  foul  from  this  deftru6tion,  the  thought  of 
which  is  fo  diflrefling  and  overwhelming.  This 
faith  works  by  l®ve,  and  purifies  the  heart  ;  it  is 
coiinefted  with  the  wifdom,  which  cometh  down 
from  above.  The  ways  of  wifdom  are  pleafant. 
The  godly  have  great  peace  of  mind.  The  forrow 
of  the  world  worketh  death,  but  blefled  are  they 
who  mourn  with  pious  forrow,  BlefTed  are  the 
pure  in  heart ;  they  fliall  fee  God.  He  that  be- 
lieveth  fiiall  be  faved. 

4.  The  change  of  heart,  contemplated,  is  rea- 
fonable,  becaufe  God  has  furniihed  us  with  all  the 
natural  powers,  needful  for  fuch  a  change. 


r    T4'r    I 

God  has  given  us  a  mind  to  know,  a  confcience 
to  feel  what  is  right  and  wrong,  a  judgment  to 
weigh  confequences,  a  heart  to  will  according  to 
our  pleafure.  We  have  all  the  powers  and  facul- 
ties, neceiTary  to  produce  this  new  charader  and 
life.  God  gives  us  a  power  of  choofing  and  refu- 
fing.  He  commands  us  to  make  us  z  new  heart. 
We  may  choofe  the  good  and  refufe  the  evil.  It  is, 
therefore,  reafonable  in  God  to  fay,  "  choofe  ye 
this  day  whom  ye  will  ferve  ;  if  the  Lord  be  God,, 
follow  him."  It  is  reafonable  for  him  to  com^ 
mand  all  men  every  where  to  repent. 

REFLECTIONS. 

1 .  We  fee  how  great  a  blefFing  is  a  nevv^  hearts 
A  new  heart,  or  that  internal  baptifm,  which  is  the 
operation  of  God,  "  is  more  precious  than  rubies." 
Such  favored  perfons,  like  Chrift,  have  been  cruci- 
iied  ;  they  are  dead  and  *'  buried"  to  fm.  They 
are  rifen  with  Chrift  to  a  new  life.  They  are  chil- 
dren of  God,  and  heirs  of  his  proifiifes  ;  they  are 
joint  heirs  with  Jefus  Chriil.  Their  names  are  in 
the  book  of  life.  They  are  called.^  juftified,  fanc- 
tified,  and  will  be  faved.  They  poiTefs  that  pearl, 
which  is  of  great  price  ;•  they  have  chofen  die  good 
part,  which  ihall  never  be  taken  from  them. 

Had  they  been  admitted  to  fail  on  the  tide  of 
pleafure,  tJhat  tide  woiild'  have  fallen,  or  they  would 
have  been  wrecked  on  fome  frightful  coaft,  tor- 
tured with  the  pangs  of  felf  reproach,  remorfe,  and 
defpair. 

Had  they  rioted  in  wealth,  this  might  have  taken 
wing  in  a  moment,  or  their  hearts  might  have  fick- 
ened  at  their  own  luxuries,   and  their   fplendorsj^.. 
-      N2. 


[     142     J 

ceafed  to  charm.  Had  reputation  and  honor  been 
their  portion,  this,  like^a  cloud  of  the  morning, 
might  have  fuddenly  vanifhed  from  fight  ;  but  a 
new  heart  is  an  inheritance  more  permanent  than 
the  everlafting  hills,  a  portion,  more  fatisfying, 
than  all  the  kingdoms  of  this  world. 

2.   We  may  fee  the  importance  of  literature  to 
found  theology. 

,  Not  to  mention  more  important  reafons,  the 
figurative  expreflions  of  fcripture  render  philolog- 
ical fludies  neceflary  to  every  divine.  Authors  of 
all  countries  and  ages  ufe  figures,  but  none  are 
more  bold  than  thofe  of  the  facred  fcriptures.  The 
writers  of  th€fe  holy  pages  difplay  a  boldnefs  of 
conception,  a  loftinefs  of  fancy,  unrivalled  by  the 
bards  and  orators  of  other  countries.  Homer,  a 
fun  among  earthly  luminaries,  "  his  eye  with  the 
fine  phrenzy  rolling,"  fuppofes  the  vengeance  of 
Jupiter  will  make  a  mountain  tremble  ;  but  in  the 
cool,  difpafTionate  narratives  of  the  prophets,  "  by 
the  prefence  of  'the  Lord,"  or  by  the  diftant 
^  voice  of  the  Lord,"  "  the  everlafting  mountains 
are  fcatrered,  the  perpetual  hills  bow."  "  Lebanon 
and  Sirion  fkip  like  unicorns."  "  The  illands  and 
mountains  are  not  found." 

Illiterate  men  are  peculiarly  liable  to  make  ab- 
furd  explanations  of  figures  j  the  more  frequent 
and  the  more  bold  the  figures,  the  more  danger 
from  illiterate  teachers. 

Figurative  expreflions  often  agree  with  the  ob- 
jed:  to  be  illuftrated  only  in  one  point.  Chrift  is 
reprefented  as  a  ^'  lion,"  as  coming  like  a  "  thief." 
Is  he,  therefore,  cruel,  or  does  he  take  w^hat  is  not 
his  own  ?  Such  bold  figures  may  be  perverted  m 
a  fhocking  and  impious  manner.     I^  is,  therefore,. 


of  infinite  importance  to  the  Church  of  Chrift,  to 
the  chriflian  religion,  to  the  caufe  of  God,  to  the 
fouls  of  men,  that  thofe,  who  publicly  explain 
fcripture,  fhould  be  men  of  literature,  men  ac- 
quainted with  language  and  the  principles  of  good 
writing.  It  is  hazardous  ;  it  is  prefumptuous  for 
the  man,  imperfedly  acquainted  with  his  mother 
tongue,  to  explain  volumes,  written  in  ether  lan- 
guages, in  other  countries,  in  other  ages,*  and  in  a 
different  (late  of  fociety,  often  referring  to  cuf- 
toms  and  manners,  unknown  to  thofe  illiterate 
teachers.  Thofe  circumftances,  unavoidably,  give 
a  peculiar  complexion  to  thefe  writings,  and  call 
for  correfponding  information  in  thofe,  who  ex-- 
plain  them.  What  then  are  the  profpedts  of  that 
denomination  whofe  religious  teachers,  with  few 
exceptions,  are  illiterate  men,  unacquainted  with 
the  flru6ture  of  languages,  and  the  rules  of  good 
writing.* 

*  Not  the  leaft  poflible  unkindnefs  is  entertained  againfl:  our  worthy 
Baptifl  brethren.  When  they  preach  evangelical  truth  we  are  pleafed : 
but  when  they  criticife  languao;e5  ;  when  they  torture  fcripture  figures  ; 
when  they  violently  extort  meanings,  unknown  to  the  ancient  church, 
the  truth  mull  be  told. 

If  any  are  jealous  our  reprefentatioa  is  not  juflr,  we  refer  them  to 
Mofliiem,  vol.  4.  He  fays  "  The  anabaptilb.  however  divided  on  oth- 
er fubjedls,  were  agT'eed  in  their  notions  of  learning  and  philofophy, 
which  in  former  times  they  unanimouily  confidered,  as  the  pefts  of  the 
chriftiaa  church,  and  as  highly  <i€triment<il  to  the  progrefs  of  true  relig- 
ion and  virtue."  In  another  place  he  fays,  *'  The  general  Baptifls,  or  as 
they  are  called  by  fome,  the  antipajdobaptifts,  are  for  the  moh  part  per- 
fous  of  meau  conditions,  and  almoft  totally  deftitute  of  learning  and 
knowledge.  They  profefs  a  contempt  for  erudition  and  fcience.''  We 
are  happy  in  fuppoflng  the  people  here  defcribed  are  coniiderably  im- 
proved, that  their  prejudices  againft  a  learned  minii^ry  are  giving  way 
tajufter  views.  Thegrai'ual  impio\'^cmen.:  of  our  country,  the  eflab- 
lifliment  of  a  college  under  their  uirection,  the  laudable  emulation  of 
fome  of  their  miaifters  to  acqu.:e  ufeful  fcience,  we  hope  are  harbingers 
of  a  brighter  day,  v/hen  the  wails,  which  fcparate  chiiftian  brethren,  wili 
be  broken  down.  Probably  the  djiicniuiuion  h^ve  received  fojue  ad- 
T^oitage  in  the  courfe  of  a  century  or  two  from  a  lew  folitary  congrega- 


[      144^     -] 

Would  a  prudent  man  lo  far  trij3e  with  his  life 
as  to  entruft  it  with  phyficians  of  fuch  character  P 
Will  he  be  more  indifferent  refpeding  his  fpiritual 
health,  and  apply  to  fuch  teachers  to  explain  to  him 
the  word  of  eternal  life  ? 

In  the  fourth  century  Audeus  taught,  that  God 
had  the  fliape  of  a  man.  His  proof  was,  "  Let  us 
make  man  in  our  image/*  St.  John  fays,  "  He 
[Chrifl]  fhall  baptize  you  with  the  Holy  Ghoil  and 
with;fr^."  The  Selucians  and  Hermians  undtr- 
ftood  this  literally,  and  maintained  that  material 
fire  was  neceffary  in  the  adminiftration  of  baptifm. 
Valentinus,  like  cur  Baptifts,  rebaptizcd  thofe,  who 
had  received  baptifm  out  of  his  fed,  and  drew  ihem 
through  the  Jirt\  Herculian,  cited  by  Clemens  AU 
exandrinus,  fays  that  fome  applied  a  red  hot  iron  to 
the  ears  of  the  baptized.  St.  Paul  fays  w'e  are  bu- 
ried with  Chrift  in  baptifm.  This  alfo  has  been 
underflood  literally  ;  but  fuch  perfons  forget  that 
to  be  confident,  on  their  plan,  they  fhould  contin- 
lie  "  buried"  three  days  and  three  nights,  the  time 
Chrifl  lay  in  the  earth.  Should  any  objed  that  this^ 
would  drown  them,  the  baptilt,  in  his  way  of  treat- 
ing figures,  would  have  an  eafy  anfwer,  and  readi- 
ly prove  that  drowning  w^as  the  very  defign  of  bap- 
tifm. Rom.  vi.  4.  "  We  are  buried  with  him  by  bap'- 
tifm  into  his  death."  We  are  not  merely  buri- 
ed, for  this  is  only  a  part,  any  more  than  fprinkling, 
but  we  are  buried  to  death,  "  buried  into  his 
death."     Thus  he  has  fcripture  for  drowning  all 

tional  preachers  joining  them,  who  had  received  diplomas  from  fome  col- 
lege. This  mud,  however,  be  one  of  their  minor  advantages,  for  when  was 
it  known  that  the  diftinguiflied  members  of  a  party  deferted  ?  Men  con- 
fcious  of  inferiority  to  theit  brethren,  in  Literature  and  talents,  have  a 
powerful  temptation  to  apoftatlze,  and  join  a  party,  where  their  relative 
greatnefs  will  be  advanced. 


[  1^'^   . 

whom  he  baptizes,  and  precifely  as  much  fcripture 
for  drowning,  as  for  burying.  The  very  fame  paf- 
fage,  might  he  fay,  which  commands  burying,  com- 
mands drowning,  commands  ''  death." 

In  the  prefent  mode  of  plunging,  the  refemblance 
is  almofl  entirely  loft.  What  is  the  refemblance 
between  laying  a  dead  body  in  a  rock,  covering  it 
with  a  great  ftone,  fealing  it  in  a  folemn  manner ; 
all  things  continuing  in  this  ftate,  three  days  and 
three  nu^hts  ;  what  is  the  refemblance  between  this, 
and  fuddenly  plunging  a  living  body  into  water,  and 
inftantly  lifting  it  out  of  the  water.  What  pollible 
likenefs  is  there  between  a  living  per/on  in  the  water^ 
and  a  dead  body  in  a  rock.  The''fniiilitude  is  little 
better  than  that  of  the  bHnd  man,  who  fuppofed 
the  light  of  the  fun  was  like  the  noife  of  a  cannon* 
We  have  accordingly  endeavored  to  fhow  in  the  in- 
troduction, that  the  elegant  fcholar,  the  chriftian 
orator  of  Tarfus,  had  no  thought  of  any  fuch  re- 
femblance ;  his  object  was  to  fhow  that  in  regener- 
ation or  fpiritual  baptifm,  which  is  followed  "  with 
newnefs  of  life"  or  a  new  life,  "  through  faith 
which  is  the  operation  of  God,"  we  are  dead  and 
buried  to  fm,  and  raifed  or  made  alive  to  God,  as 
Chrift  was.  The  evident  defign  of  the  text  is  to 
illuftrate  the  preceding  verfe,  which  fpeaks  of  fpir- 
itual circumcifion  made  without  hands.  This  bap' 
tifm  is  that  by  whrdi  we  are  raifed  with  Chrifi  \ 
but  in  water  baptifm  we  are  not  always  raifed  with 
Chrift.  If  men  are  plunged  they  may  generally  be 
raifed  from  the  water  ;  but  this  has  no  neceftary 
connexion  with  "  rifmg  with  Chrift."  This  bap- 
tifm is  alfo  effeded  "  through  faith  which  is  the  op- 
eration of  God  ;"  but  a  man  may  be  raifed  out  of 
an  ocean  of  water,  every  day  of  his  life,  and  re- 


[      146     J 

main  deftitute  of  faith  ;  therefore,  the  text  has  no 
reference  to  water  baptifm.  In  thefe  remarks  may 
be  i^een  the  importance  of  literature  to  found  divinity. 
Ignorance  is  the  parent  of  error. 

3.  The  excellence  of  the  chriftian  character 
jhows  the  divine  origisiai  of  the  chridian  fyftem. 

The  gofpel  when  it  has  due  influence  on  the 
mind  produces  a  new  life,  a  new  creature.  His 
heart  breathes  a  new  temper,  and  his  life  is  adorn- 
ed  with  new  actions.  Can  any  iiclion  of  men  pro- 
duce fuch  an  effect  ?  Has  any  fyftem  of  human 
philofophy  or  religion  been  found  adequate  to  fuch 
a  purpofe  ?  "Will  the  facrifices  of  Pagans,  will  the 
fplendid  fancies  of  Mahometans  produce  fuch  a 
glorious  change  in  the  human  mind  ?  L^et*  all  the 
fyftems  of  human  philofophy  and  religion  combine 
and  exert  their  united  energv  on  one  man,  they 
never  can  effedl  fuch  a  change  of  character  ;  they 
never  can  form  a  humble  difciple  of  Jefas  Chrift. 
They  m^y  prefent  us  a  Tully,  a  Socrates,  or  a 
Cato  ;  but  they  never  can  foriii  a  Nathaniel  with- 
out guile,  a  Jofeph  without  refentment,  nor  a  Dan- 
iel without  ambidon.  All  the  fires  of  philofophy 
and  falfe  religion  do  not  furnifh  a  fpark  of  that 
inextinguifhable  zeal,  which  incelTantly  glowed  in 
the  bofom  of  St.  Paul. 

4.  Do  not  the  jexcellent  effeds  of  internal  bap- 
tifm, and  that  "  faith  which  is  the  operation  of 
God,"  reprove  many  chriftian  profefTors  ? 

Ye  are,  my  friends,  crucified,  and  dead,  and 
buried  with  Chrift.  Like  him  fliould  you  be  fepa« 
rate  from  fin,  holy,  harmlefs,  and  undefiled.  Like 
him  ftiould  you  walk  with  God.  Yet  how  often  do 
many  poll  utetheir  hearts  with  worldly  affections,  their 
lips  with  worldly  couverfation,  and  their  hands  with 


[     147     ] 

worldly  condu£l.    How  often  do  they  defcend  from 
the  elevated  dignity  of  the  chrillian  character  to  be 
weak  in  virtue   as  other  men.     Inftead  of  being 
crucified  with  Chrifl,  they  feem  like  Judas   to   be 
alive  to  worldly   gain.     Tnflead  of  being  dead  to 
the  world,   they  feem  almofl  ready   to  barter  fu- 
ture glory  for  human  applaufe.     Defcending  from 
their  high  communion  with  God,  they  feek  felicity 
in  the  beggarly  elements  of  this  world.     By  fuch 
profefTors  Chrifl  is  wounded  in   the   houfe  of  his 
friends.     He  knocks,  he  cries  for  entrance  at  the 
door  of  their  hearts,   his  head  wet  with  the   dew, 
and  his  locks  with  the  drops  of  the  night.     Such 
profeifors  not  only  forfake  their  firfl:   love,  wound 
their  lOwn  peace,   diftrefs    their  own    confciences, 
and  cloud  their  own  hopes  of  eternal  life  ;  but  by 
their  backfliding,  the  gofpel  is  reproached,  fmners 
are  prejudiced  and  hardened  in  their  fms,  the  peo- 
ple of  God  are  afflidled  and  difcouraged,  and  tho, 
holy  fpirit  is  grieved  from  our  churches. 

5.  From  the  character  of  God's  people  we  fee 
how  natural  it  is  for  them  to  commune  together. 

Charaders,  who  are  ahke,  always  harmonize. 
Perfons  united  in  Jefus  Chrilt,  as  neceflarily  have 
fellowfhip,  as  fimilar  founds  are  always  in  unifon. 
It  is  the  comfort  and  joy  of  chriftians  to  commune 
in  the  truths  of  God*s  word,  in  the  duties  of  hfe, 
and  in  the  inftitutions  of  religion. 

It  Ls,  therefore,  an  object  of  defire,  and  a  pur- 
fuit  of  life  Avith  the  people  of  God,  actually  to  hold 
communion  in  devout  converfation,,  in  religious 
fervices,  and  in  all  the  things  of  God.  This  is  one 
reafon  why  they  are  glad  to  hear  their  friends 
fay,  "  let  us  go  up  to  the  houfe  of  the  Lord,  and 
enquire  in  his  holy  temple.*' 


[      148     ] 

God  alfo  commands  his  people  to  commune  to- 
gether, efpecially  in  the  ordinance  of  "  the  lup- 
per.'*  "  This  do  in  remembrance  of  me."  Of 
what  unhallowed  violence  then  are  thofe  guilty, 
who  feparate  the  children  of  God,  who  fay  to  one 
part  of  their  chriftian  brethren,  "  fland  by,  while 
we  fit  down  at  our  father's  table.  This  is  our  fa- 
ther's table,  and  we  charitably  believe  you  to  be 
the  children  of  our  father  ;  yet  we  difcard  you 
from  our  communion,  from  our  fociety,  not  for 
want  of  evidence,  that  you  are  real  faints  ;  but  be- 
caufe  more  water  was  applied  to  us  in  baptifm 
than  to  you." 

So  do  men  make  themfelves  believe,  that  a  ba- 
fon,  a  ciftern,  or  a  river,  are  effential  circumftances 
in  the  chriftian  character,  effential  to  chriilian 
privileges.  May  not  the  Roman  Catholic  with  as 
much  reafon  make  the  fign  of  the  crofs,  neceflary 
to  church  communion  r  So  often  has  it  been  proved 
and  proved,  that  "  baptize,"  that  "  many  waters,'* 
*'  that  going  to  the  water,"  "  that  coming  from 
the  water"  do  not  neceflarily  prove  plunging,  that 
a  mind  muft  be,  peculiarly,  organized  to  fuppofe, 
more  proof  is  needed.  To  infift,  therefore,  on 
this  mode  of  baptifm,  as  neceffary  to  chriftian  com- 
munion, is  to  fhow  a  temper,  which  cannot  be 
miftaken,  yet  need  not  be  named. 

That  a  mode,  a  ceremony,  a  certain  quantity  of 
water,  or  a  certain  extent  of  water  on  the  body, 
fhould  be  confidered  eflential  to  chriftian  commun- 
ion in  the  glimmering  light  of  the  fixteenth  centu- 
ry, is  not  very  ftrange  ;  but  that  fuch  ideas  ftiould 
continue  to  the  prefent  time,  is  a  melancholy  phe- 
nomenon in  the  religious  world. 


C     149     ] 

To  feparate  thofe  children  from  the  table  of  thei^ 
heavenly  father,  who  are,  confeffedly,  animated 
with  the  fame  faith,  comforted  with  the  fame  hope, 
and  adorned  with  the  fame  holy  character,  may 
feem  more  like  the  auflerity  of  a  mercilefs  eye  fer- 
vant,  than  the  brotherly  kindnefs  of  a  faithful  flew- 
ard. 

The  compaffionate  Redeemer  teaches,  that  his 
children  are  branches  of  the  fame  vine  ;  is  it  not 
unmerciful  to  tear  off  a  part  of  the  branches,  leav- 
ing the  vine,  to  be  buffeted  by  the  (forms,  and 
the  branches  to  wither,  and  langiiifh,  and  die  ? 
The  companionate  Redeemer  teaches,  that  his 
children  are  the  members  of  his  body  5  is  it  not 
cruelty  and  murder  by  "  clofe  communion"  to 
tear  off  the  Hmbs  front  the  body  ?  Is  it  not  rend- 
ing Jefus  Chriil  himfclf  limb  from  limb  ?  Will 
not  the  bleeding,  mangled,  dying  members  of 
Chrift,  be  fwift  witneffes  againft  fuch  treatment  ? 
Is  it  not  a  violent  "  offence"  to  the  "  Httle  ones'* 
of  Chrift ;  is  it  not  diflrefs  and  death  to  that  facred 
union,  which  exifls  among  the  members  of  Chrifl's 
body  ? 

May  we  all,  my  brethren,  ftudy  the  things,  which 
make  for  peace  ;  may  the  watchmen  of  Zion  lift 
up  their  voice  in  unifon,  and  fee  eye  to  eye  ;  may 
He,  who  walks  in  the  midfl  of  the  golden  candle- 
fticks,  bid  the  wildernefs  and  folitary  place  be  glad, 
the  defert  rejoice  and  bloifom  as  the  rofe,  the  wolf 
dwell  with  the  lamb,  and  the  leopard  with  the  kid, 
and  the  whole  earth  be  full  of  the  knowledge  of 
the  Lord,  as  the  waters  cover  the  fea.     Amen.   . 

O 


THE    HONOURABLE    AND    PlOUf 

CONFESSION, 

Or    A    TRUE    P£NITE>TT  J    EXEMPLIFIED    IN  Trfl 

CASE    OF    Mrs.   Elizabeth   Jackson.      Be- 
fore   THE    Congregational  Church,    in 

WiLLIAMSTOWN,    VeRMONT  J    AND  THE  BAP- 
TIST Church,  in  said  town — June  3,  1805. 


.STATEMENT, 
FROM  REV.  MR.  THOMPSON. 

J3Y  requefl:  of  fome  of  my  pious  friends, 
who  are  cordially  engaged  for  the  promotion  of 
religious  truth,  I  itate  the  following  fads  refpe6l- 
ing  Mrs.  Jackson  ;  and  atteft  the  truth  of  her 
Letter,  including  her  confefTion,  which  fhe  fent  to 
the  Elder  and  Baptift  Church,  where  flie  received 
her  baptifm  by  immerfion. 

Mrs.  Jackson,  with  her  hufband,  are  perfons 
of  decent  abilities,  and  approved  piety  ;  they  werne 
both  received  into  the  Congregational  Church,  in 
Peterfham,  in  MalTachuietts  ;  they,  a  few  years 
ago,  removed  to  Williamftown,  in  the  (late  of 
Vermont,  where  they  have  fmce  lived  ;  and  have 
fupported  a  good  and  regular  chriftian  charader. 
They  have  conftantly  attended  divine  worfhip,  with 
their  congregational  brethren,  when  favoured  with 
preaching  ;  but  at  other  times,  efpecially  upon 
week  days,  have  attended  the  minifl ration  of  the 


[     152     ] 

Baptifls. — In  the  latter  part  of  the  pafl  winter,  and 
in  the  fpring  following,  the  people's  attention  was 
much  excited  in  religious  concerns,  and  preaching 
^nd.cof.ferences,  were  frequent — efpecially  among 
the  baptifls.  Mrs.  Jackson's  mind  became  un- 
ufuaily.aft'ected  and  folemn.  At  their  meeting  for 
exai^ninations  and  for  baptifms,  fhe  gave  .evidence 
of  great  anxiety  of  mind,  by  fighs  and  tears.  Upon 
being  af.ced  the  caufe  of  her  great  difliref^,  Ihe  re- 
plied, ''  I  am  troubled  about  haptifm/' — It  is  to 
be  noted,  that  flie  had  been,  more  than  a  year  be- 
fore this,  by  the  conveifation  of  a  baptift,  much 
confufed  in  her  mind,  and  alaioft  perfuaded  to  give 
up  her  infant  baptifm.  The  queflion  Wctb  then  put 
unto  her,  whether  fhe  did  not  feel  it  her  privilege 
to  go  into  the  water,  and  be  baptized  ?  Her  reply 
was,  that  file  did  not,  then.  But  by  the  expref. 
fions  of  zeal  and  affeftion,  or  through  the  multi- 
plicity of  words,  with  v/hich  fhe  was  furrounded, 
fhe  not  only  confented  to  the  ordinance,  but  re- 
ceived it  then,  and  was  received  in  fellowfliip  with 
the  baptifl  brethren. 

After  being  fenfible  fhe  had  taken  a  wrong 
ftep,  fhe  requefled  a  conference  with  them  ;  that 
the  path  of  her  duty  might  be  made  clear,  and 
fearing  left  fhe  fliould  make  bad  worfe,  and  there- 
by in  creafe. the  injury  file  had  done  the  caufe  of 
Chrifl.  But,  in  converfation  with  them,  fhe  be- 
came more  eflabliflied,  that  duty  called  her  to  ap- 
pear in  the  congregation  of  God's  people,  and  ex- 
hibit her  feelings  and  views  of  the  nature  of  her 
pait  condud.  She  freely  prefented  to  me  the  con- 
fefHon,  and  defired  me  to  read  it  in  public  ;  which 
was  done  upon  the  firft  fabbath  of  June,  1805. 


t     153     ] 

If  i  can  judge,  in  fuch  cafes,  fhe  gave  good  ev- 
idence of  godly  fincerity  and  brokennefs  of  heart, 
whenever  I  had  opportunity  of  converfation  with 
her  upon  the  fubjecl.  She  is  a  perfon  of  an  ami- 
able mind,  as  to  her  natural  temper  ;  and  has  a 
good  underftanding  in  the  great  truths  of  the  gof- 
pet ;  and  is  far  from  any  enthufiafm  or  conflitu- 
tional  unfleadinefs  of  mind — but  appears,  in  gene- 
ral, to  deliberate  well  on  whatever  Ihe  does. 

LAIHROP  THOMPSON. 


WiUia7)iJh'wn,  June  3,  1 805. 
REVEREND  AND  BELOVED, 

I, ELIZxiBETH  JACKSON,  take  this 
early  opportunity  to  let  you,  my  brethren  and  fif- 
ters  of  the  baptift  denomination,  ufually  meeting  on 
the  Eafl  hill,  (fo  called)  know  what  I  have  done, 
and  my  reafons  for  thus  doing. 

Aftl:  R  I  had  received  baptifm,  in  your  ivay^  and 
on  feeing  my  infant  child,  and  calling  to  mind  my 
covenant  vows,  iw  giving  up  myfelf  to  God,  and  to 
his  Congregational  Church  in  Peterfliam,  and  in 
giving  up  my  children  in  baptifm  -,  by  each  and  ev- 
ery of  thefe  traiifa6tions,  I  put  my  own  hand  (in 
faith,  I  truft)  to  the  holy  feal  of  Baptifm,  which  my 
parents  firfl  put  upon  me,  in  my  infancy  ;  and 
made  that  baptifm  my  own,  by  the  a^t  of  faith 
which  I  hope,  God,  by  his  gracious  Spirit,  gave  me, 
a  poor,  undone  fmner,  before  I  vifibly  covenanted 
with  my  God,  and  his  holy  people. 

I  SAY,  refleding  upon  what  I  had  done  when 
among  you,  my  dear  chriftia,n  friends,  I  had  no  reft 


[      154     ] 

iior  comfort,  njght  nor  day  'till  I  was  brought  ta 
confefs  my  fiiiful  folly  ;  and  loathe  inyfelf  for  my 
fhameful  departure  from  my  God,  and  for  the  vio- 
lation  of  his  holy  covenant,  which  I  had  trifled 
with  and  trampled  upon. 

When  I  had  for  rowed  and  wept,  with  broken- 
nefs  of  heart,  in  fecret ;  and  had  confefled  my 
wicked  departure  from  my  God,  by  breaking  his 
holy  covenant  before  his  people,  among  whom  I 
love  to  worfhip,  I  found  a  fweet  peace  return  to  my 
foul,  which  had  been  a  flranger  to  my  breaft,  for 
weeks. 

The  Confeflion  I  made  public  yefterday,  I  will 
now  tranfcribe  to  you  ;  and  wifli  it  may  be  read 
publicly  among  you.  I  afk  your  forgivenefs.  Oh  ! 
beloved,  pray  for  me  !  who  am  lefs  than  the  leaft 
of  all  God's  mercies. 

My  ConfeiTion  now  follows  : — 

*'  In  my  infancy  I  was  dedicated  to  God,  in 
baptifm,  by  my  parents  :  and  when  I  had  arrived 
to  adult  years,  (as  I  humbly  hope)  I  was  brought 
to  embrace  that  righteoufnefs  of  faith  in  Chrill:  Jefus, 
of  which  water  baptifm  is  an  outward  feal ;  and 
profelling,  publicly,  this  my  faith,  and  entering  in- 
to covenant  with  God's  people,  I  think  I  under- 
flandingly  took  my  infant  baptifm,  and  made  it  my 
own  ad ;  and  thus  acknovv'ledged  the  fame  faith 
which  my  parents  did,  and  of  which  ihe  baptifm  I 
had  already  received,  and  in  my  perfonal  dedication 
renewed,  was  an  outward  feal. 

"  But,  afterwards,  having  fome  fuggeflions  of- 
fered, as  though  what  my  parents  had  done  could 
not  anfwer  my  duty  for  myfelf ;  I  was,  for  a  time, 
confiderably  tried  upon  the  fubjed. 


t     355     ] 

"  But,  without  due  confideration  In  examining 
for  the  light  of  the  fcriptures  upon  this  important 
point ;  in  a  hafty  and  inconfiderate  manner,  I  con- 
sented to  receive  that  ordinance  again,  by  immer- 
fion :  in  the  doing  of  which,  I  humbly  conceive,  I 
have  not  only  renounced  all  that  my  parents  had 
done  for  me,  in  baptifm  ;  and  what  I  had  done,  by- 
receiving  it  as  my  baptifm  ;  and  what  I  had  done 
for  my  children  :  But,  alfo,  I  have  trifled  with  this 
divine  inflitution,  and  have  broken  covenant  with 
God,  and  have  juflly  offended  the  great, Head  of 
the  church.  For  which,  I  defire  to  take  fhame  to 
myfelf ;  and  to  humble  myfelf  before  God  and 
men  ;  and  afk  pardon  and  forgivenefs. 

*'  To  God,  I  earneftly  pray,  that  he  would  gra- 
cioufly  pardon  this  my  grievous  offence  againfl 
him,  and  his  holy  inflitutions  ;  and  again  lift  on 
me,  a  vile  finner,  the  light  of  his  countenance.  I 
afk  the  forgivenefs  of  all  my  chriflian  friends,  whon> 
I  have  offended  by  this  my  hafty,  wicked,  and  un- 
juftiliable  condud. 

*'  By  the  grace  of  God  aflifting   me,  I   engage, 

for  the  future,  to  be  more  confiderate  and  circum* 

fpe6i  in  my  walk  ;  and  to  honour   my  holy   pro- 

teffion,  by  a  humble  walk  with  God,  and  fteadfafl- 

nefs  in  the  faith  and  order  of  the  gofpel. 

*'  I  fmcerely  afk  the  prayers  of  all  God's  people, 
that  I  may  be  preferved  from  all  errours,  in  fu- 
ture ;  and  carefully  adornrthe  dodrines  and  infti- 
tutions  of  God  our  Saviour,  in  all  things  ;  and, 
at  laft,  be  found  to  divine  acceptance. Amen." 

My  chriflian  brethren  and  fifters  :  I  have  no 
fault  to  charge  upon  you  ; — to  myfelf  be  all  the 
folly,  fliame,  and  guilt.  I  have  done  what  I  could, 
in  public  retraftion,  from  a  fincere  defire  that  the 


injury  I  have  given  Chrift,  in  the  world,  may,  in 
fome  meafure,  be  wiped  away  ;  and  you  and  all 
other  churches  and  chriftians,  be  built  up  an  holy 
people,  in  the  Lord  ;  and  Satan  rage  in  vain,  and 
vent  his  malice  to  no  purpofe,  except  his  confufion 
and  utter  deftrudtion. 

I  WISH  for  the  honour  to  fubfcribe  myfelf,  your 
fifter,  (though  mod  unworthy)  in  the  common 
faith  of  Jefus  Chrift,  our  bleeding  Saviour. 

ELIZABETH  JACKSON. 


FOR  the  fatisfadion  of  all,  into  whpfe  hands  this 
confeilion  may  fall,  I  hereby  certify,  from  perfonal 
acquaintance,  that  the  Rev.  Lathrop  Thomson, 
is  a  gentleman  of  unblemilhed  moral  character,  fin- 
cere  piety,  and  of  refpe6lai>le  {landing  in  the  chrif- 
tian  miniftry.  His  ftatement,  communicated  to  me, 
prefixed  to  the  confelTion,  may,  therefore,  be  re- 
lied on,  as  a  faithful  narrative  of  fa£ls  ;  and  not  to 
be  evaded,  by  the  evil  furmifmgs,  and  uncharit- 
able refledions,  of  prejudiced  or  incredulous  read- 
ers. 

WALTER  RING, 
F  aft  or  ^  a  Churchy  in  Norwich^  Conned  icuU 


FINIS, 


